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Introduction: This chapter, based on chapter 2 in Shulchan Aruch, discusses the code of modesty and dress that a Jew is to adhere to. All of a Jewās actions are governed by the Hashemās will as found in the Torah. This gives a Jew the ability to cleave to Hashem through even the slightest and most mundane actions. Many of the laws below may seem fastidious and exaggerated however in truth are important to Hashem just like the heavy commands. This is expressed within the statement of the Sages āLet a minor Mitzvah be in your eyes like a severe one.ā All Mitzvos, even the most minor, express a Jewās subservience [Bittul] to Hashem which is the purpose of creation.[1]
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Modesty-The parts of the body that must be clothed:
1. The attribute of modesty:
Being modest in all oneās ways:[2] The attribute of modesty is praised by verses of scripture in various places. The sages commanded that every person be modest in all of his ways, and not act in an immoral manner, even when there is no one else around and one is in private.[3]
Being modest even at night and in private:[4] Even when one is alone at night in the privacy of his room he is required to act with modesty and bashfulness before G-d, whose glory fills the entire earth, and to which darkness is like light. [Thus he should not say I am in private, who will see me?[5]]
The reason behind the command to be constantly modest:[6] One is obligated to constantly have the fear of G-d upon him. Therefore he is to be modest in all his ways, as acting with modesty and bashfulness brings one to humble himself before G-d.
2. Not to reveal oneās body:
A. Not to reveal parts of oneās body that is normally covered: [7]
Due to the above command of modesty one may not reveal those parts of the body which are normally always covered with clothing[8] [if there is no necessity and requirement to do so[9]]. These areas may not be even slightly revealed.
During sleep: Even when one is sleeping in his bed at night, he should cover all of his skin with a blanket.
In a bathroom: Even when one enters the bathroom to do his needs, in which case he must reveal his flesh, nevertheless he is to only reveal that which is needed, and not any more than is needed, even slightly.[10]
B. Getting dressed and undressed: [11]
When getting dressed [or getting undressed[12]] one is[13] do so under covers in order not to have any part of his body revealed while putting on [or removing] the clothing. Thus if one slept without a shirt, when he awakens he is not to first sit up and then place on his shirt, as by doing so his body will be revealed. Rather he should take his shirt and put it on [little by little[14]] while he is still lying down under the blanket, and thus when he gets up he will be fully covered. [In this way there will not be any part of his body revealed, even one moment, for no need. Likewise when getting undressed to go to sleep without clothing he is to be careful to cover his body with the blanket under his shirt, prior to removing the shirt from that area of his skin. Thus when he removes each part of the shirt that part of the body is already covered by the blanket and no part of his body will be revealed for no need for even one moment. This law applies throughout the day or night whenever he is switching clothing.[15]]
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Q&A May one be naked under a tent, without needing to be under the sheet? Some Poskim[16] suggest that perhaps it is permitted to be undressed under a tent that is less than ten Tefach [i.e. 80 centimeters] high from the ground[17], and there is no need for additional covers. Practically, however, most tents have a height that is higher than 80 centimeters from the ground, and hence the above possible allowance suggested by some Poskim would not be applicable, as any hovering with a height of 80 centimeters is considered like its own home, which would require the couple to be under a sheet covering. Accordingly, having a bed tent[18] with a typical height of 120 centimeters would not help permit being naked without the need of a cover.
May one get undressed in a bathroom without covering himself?[19] Yes. One may get undressed and dressed in a bathroom that contains a shower or bath.[20]
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C. May one reveal his feet, or must they constantly be covered? [21]
Communities of people that never reveal the feet:[22] (In those areas that it is not common to ever walk with revealed feet, even in the summer, they must be careful to always have the feet covered. Thus when removing the socks prior to going to sleep one is to first cover his feet with the blanket and remove them under the blanket. Likewise when putting on socks after awakening one is to put them on little by little under the blanket in order not to reveal it at all. This law applies throughout the day or night whenever he is switching socks.)
Communities that people walk without socks:[23] In areas that it is common to walk without socks, then the feet are not considered a normally covered area and it is not necessary to leave them constantly covered.
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Q&A Practically today may one uncover his feet? Practically today it is not necessary to constantly cover the feet.[24] This especially applies in a case that one is in pain in leaving his socks on.[25] Nevertheless there are Chassidim that are stringent in this matter even today, and they change their socks under the covers, and never reveal their feet.[26]
May one sleep barefoot? Some Poskim[27] state, based on a ruling in Shulchan Aruch Harav[28], that it is āforbiddenā [for men] to sleep with socks [or with the feet covered under a blanket, as doing so can lead to nocturnal emission.[29] Furthermore, there is a tradition based on a directive of the Alter Rebbe[30] that sleeping with socks can lead to lack of memory.[31] Practically, based on all this, it is the custom of some pious and meticulous Jews to be particular to specifically sleep without socks and with the feet out of the blanket.[32] However, on the other hand, there are Chassidim who are stringent even today to never reveal their feet, and they hence change their socks under the covers, and never reveal their feet, or simply sleep with their socks.[33] The Chabad custom:[34] Some Chabad Chassidim are particular to always remove their socks and uncover their feet due to the belief that sleeping with socks can cause memory loss, or due to that sleeping with covered feet can cause nocturnal emission to a man. On the other hand, other Chabad Chassidim[35] are particular to specifically sleep with socks or at least sleep with their feet always under the covers in order not to reveal the feet. Practically, one may choose as he sees fit. Certainly, there is no room to obligate Chabad Chassidim to specifically sleep without socks. A Maaseh Shehaya Sleeping without socks:[36] The following story was related by Rav Chaim Mordechai Perlow: I heard from the Mashpia, Rav Shmuel Gronam Estherman, that the Chassid Reb Michal of Optzuk studied in his youth many books of philosophy. In his later years he complained to the Alter Rebbe that the ideas which he read disturb his thoughts and perturb him. The Alter Rebbe told him: āYou should sleep with socks, as this matter causes forgetfulness. Consequently you will forget the ideas you learned from the philosophy books.ā
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D. Consequences for one who is not modest in his dress: [37]
The Sages[38] stated on the verse[39] āWith the revealing of the hands the house will dripā that through the laziness of a person not being careful in properly covering the body āthe house will dripā, which means that his body will grow skin ailments. From here we learn that a person has to cover his entire body.
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Summary: One may never reveal any area of the normally covered parts of the body. This applies even at night, in the privacy of oneās room. It applies when one is getting dressed and undressed, and hence one is to only do so under the covers. It likewise applies in a bathroom, and thus one may only uncover the necessary parts. Q&A Are the above modestly laws of dress a requirement from the letter of the law or a mere act of piety? According to Admur[40] the above modesty laws are an absolute Halachic requirement and not a mere matter of piety, and so rule other Poskim[41]. Nevertheless there are Poskim[42] that learn the above law is a mere act of piety.
What is defined as the ānormally covered areasā of the body? This is dependent on the normal practice of each community and follows the area of the body that is normal to be covered.[43] Thus the face, neck area up until the chest, and from the elbow and down is today considered normally uncovered areas and donāt need to be covered. Some Poskim[44] rule that the definition of ānormally coveredā follows the normal dress code in oneās house at times that people may come over[45] and not the way one dresses when he is outside.[46] Thus only those areas of the body that people normally cover when they are at home need to be covered constantly.
May a man wear a short sleeve shirt that does not reach until the elbow? Yes.[47]
May a man wear a sleeveless shirt, such as a tang top? This is forbidden, as it is not common for [orthodox] people to greet people in his house in such dress.
May one wear shorts? No and so is the custom of all G-d fearing Jews. However some Poskim[48] are lenient in hot areas.
From what age do the laws of Tznius in the privacy of the home begin for children? Girls: Girls should be educated to be careful in Tznius around the home starting from the age of three. Regarding getting undressed under the covers and the like, this matter depends on their age and level of maturity. Boys: Seemingly, boys should be educated to be careful in Tznius around the home starting from the age that they are old enough to attend kindergarten and follow a certain dress code when they go out. Regarding getting undressed under the covers and the like, this matter depends on their age and level of maturity.
Suntanning without shirt/etc: It is permitted for one to sunbathe suntan on the beach. Seemingly however this will not be permitted in areas that are not designated for this purpose, such as on oneās porch or backyard. However, perhaps one can argue that it is no different than one who desires to take a shower, or go swimming in his backyard pool, which is permitted. Vetzaruch Iyun.
Medical examination that requires clothing to be removed: Certainly, it is permitted for one to remove clothing for a medical examination and the laws of modesty are suspended in this occasion.
Do the laws of modesty apply during intimacy? Yes, as explained in our corresponding Sefer āKedushas Habayisā chapter 6.
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A Maaseh Shehaya:[49] Rav Yisrael Nagra, a student of the Arizal, would receive a visitation of supernal angels upon singing hymns at his table. Such a lofty and special experience it was that even the angels came down to receive the Divine glory that shined during the occasion. One time it occurred that he rolled up his sleeves at the table due to the heat in the room and a heavenly voice declared āFlee from this man who diminishes the honor of heavenā, and the angels all disappeared. The Arizal, who was in his house at the time, had a vision of this entire occurrence and revealed it to his student Rav Yisrael Nagra. From that day on he was careful to always properly cover himself and the angels then returned to hear his sweet melody.
King Saul was saved from death due to his modesty: During the infamous Chase that Shaul gave to Dovid in an attempt to take his life the following is related:[50] Shaul had entered into a cave to use the bathroom, unknowing that Dovid and his men were at the end of that cave, making himself vulnerable to being killed. Dovid, instead of killing Shaul simply cut off part of his cloak and later confronted him with the evidence of his chance of having assassinated him. The Talmud[51] explains that Shaul was very modest when he went to the bathroom, having covered his feet, and revealing only the bare minimum necessary to defecate.[52] It was in this merit that Dovid spared Saulās life seeing how righteous he truly was. It is also due to this reason that Dovid showed Shaul the piece of his cloak that he cut off, coming to state to him that it is in the merit of his modesty that he was spared. We see from this the great importance of being modest at all times, even when using the bathroom, and how in its merit that Shaulās life was spared.
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3. Modesty at a Mikveh, bathhouse or river: [53]
One does not need to cover his body in a bathhouse.[54] The same applies to a river. (Nevertheless by a river one should get undressed and dressed as close as possible to the river in order not to be uncovered unnecessarily).[55] [From here it is learned that one should not leisure around even in a bathhouse when he is not dressed. Based on this some are particular to remove their under garments close to the Mikvah.[56]]
Covering the Erva: Upon descending to the river one does not need to cover his private part, and one who does so appears to be embarrassed [of his circumcision] and its considered as if he denies the covenant of circumcision made with Abraham. However when ascending [from the river], being that one is now facing towards people, one should bend [in a way that will prevent his private part from being seen], or should cover his private part with his hand in a way that he will not touch it. This likewise applies when one is bathing in a bathhouse together with other people. If it is possible to cover oneās Erva from the eyes of others using a cloth then this is the best option.
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Summary: It is permitted to be unclothed in a bathhouse or river. Nevertheless by a river one should get undressed as close as possible to the river. Upon ascending from the river/bath one should his cover his erva with his hand or a cloth. Q&A May one remain not fully clothed by a beach?[57] One may remain in the water undressed although he is not to walk around the beach with his body uncovered.
Is one to cover his Erva when bathing in a Mikveh? One is to cover himself when returning from the Mikveh back into the dressing room.[58] However when entering into the Mikvah from the changing room it is unclear from Admur as to whether one is to cover himself in this instance.[59] Practically the custom is to be lenient not to cover oneself at all in a Mikveh.[60] Although meticulous individuals are careful to cover themselves.[61]Alternatively they remove their undergarments only near the Mikveh.
When is one to remove his Yarmulke and Tzitzis in a bathhouse? See Halacha 5 Q&A!
May one talk in a Mikvah or bathhouse? See Chapter 7 Halacha 5 Q&A!
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4. Dress code: [62]
A. Not to wear clothing of Gentiles and clothing of arrogance:
It is forbidden for one to follow the path of gentiles[63] or try to be similar to them[64]. Thus one may not wear clothing which are designated to be worn only by gentiles[65] for [pompous[66] or] immoral purposes. Likewise if the dress code has no logic behind it, it is forbidden to be worn by a Jew.[67] If however there is a reason behind their custom of dress and it does not involve immorality, then it is permitted to wear it.[68] [From here every person should learn in accordance to his place and time that all clothing made for haughtiness and frivolity are to be avoided. Rather his clothing are to express humility and modesty.[69] However, all style of clothing that are worn by gentiles simply for the sake of dress, and do not appear immoral or stemming from idolatry, may be worn even by a Jew, and it is not necessary for Jews to wear their own design or style of clothing.[70]]
Uniforms:[71] It is permitted to wear work uniforms. Thus if all the doctors wear a certain uniform in order so it be recognizable that they are doctors, then it is permitted to wear it.
Elegant clothing:[72] Similarly, if the clothing is worn because it is elegant [and not frivolous or haughty] or for other reasons, then it is permissible to be worn by Jews.
Wearing second hand clothing of a gentile
Question:
I heard that itās forbidden or discouraged for one to wear clothing that was worn in the past by a gentile? Is this true? I would like to buy some secondhand clothing from a thrift shop which receives its clothing mainly from a Gentile clientele.
Answer:
There is no issue with wearing clothing that was worn by a Gentile.
Explanation:
Although we find a number of hazards relating to the wearing of clothing, and a number of restrictions relating to the items of the Gentile, nowhere do we find recorded restriction or hazard against wearing clothing that was once worn by a Gentile. I believe this is a misconception that derives from the idea that one should not dress like a Gentile, which is in reference to a Gentile wardrobe and style of dress, and not to a physical article of clothing that the Gentile happened to have worn in the past.
B. The color of the clothing:
Black colored clothing:[73] Black colored clothing is modest and humble[74] and hence is proper to be worn.
Wearing red colored clothing: Red colored clothing is forbidden to be worn [by either men or women], as they are worn by gentiles for purposes of promiscuity, [and one who wears it transgresses the prohibition of āThou shall not go in their statutesā[75]].[76] It is likewise not befitting for modest people to wear red. [This especially applies to women, as red is a seductive color which attracts the eye of the male and leads to sin.[77]] Furthermore, there is a tradition from our ancestors to avoid wearing red colored clothing.[78] [However, some Poskim[79] are lenient today to permit men to wear red colored clothing, as it is no longer a color that is worn by gentiles, and thus is no longer included in the prohibition of āThou shall not go in their statutesā. Practically, one is to be stringent in this matter.[80] This especially applies towards women, due to reasons of Tzenius, and so was the custom in all Frum Jewish homes, to avoid wearing any red colored clothing.[81]]
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Summary: Men and women are to avoid wearing red colored clothing. This especially applies to women, due to reasons of modesty.
Q&A May one wear clothing which are not entirely red but contain red parts? Some[82] write that the above avoidance of red colored clothing is only when the majority of the clothing is red.
May one wear a small article of clothing with is red, such as socks, a head band or hair clip, a watch, or shoe laces?[83] One is to avoid wearing anything that is red, even if it is a small item, such as socks, a headband and the like.
May one wear undergarments that are red, and may one wear red clothing in the privacy of oneās home? Some[84] write that one is to avoid doing so.[85] Others[86] however rule it is permitted.
May children wear red colored clothing? Some Poskim[87] rule that children who are below the age of Chinuch may wear red colored clothing, while children who are above the age of Chinuch are to be educated not to do so. [However, based on the tradition recorded in the Shach, and the explanation of the Chasam Sofer, seemingly, even young children should not wear such clothing.]
May one wear pink or maroon colored clothing? The above prohibition and tradition is only associated with the color red, and not to any other shade of color, such as pink and marron.[88] However, some[89] argue that all colors associated with red are included in the avoidance, such as pink and marron. Practically, any color which shouts attention to the male eye is not to be worn by G-d fearing women.[90]
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What is wrong with the color red? Despite what we may think, colors effect our feelings and attraction. Red is a color associated with blood, and is therefore the color of Eisav and Edom, of whom the verse states āBy your sword you shall live.ā A Jew who wears this color is spiritually effected by it.[91] Furthermore, red represents love, romance and promiscuity, and naturally draws the attention of the male eye.[92] This is referred to as the red dress effect. Studies and social experiments performed by universities and journalists have proven that the color red attracts the eye of a man more than other colors, and can be viewed as promiscuous even by women. In one study, it was found that the vast majority of wives would not allow their husbands to chat with a woman wearing a red dress, as opposed to if the same woman was wearing another color. In another study, it was found that men who dated women who wore red felt a more promiscuous atmosphere by the date, as opposed to if the same woman wore another color. The color red shouts for attention from the onlooker, and is thus avoided by the Jewish people who are traditionally modest and avoid wearing things that seek attention of others.
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C. The price and style of the clothing: [93]
One should not wear expensive clothing as this brings a person to haughtiness. Nevertheless one is also not to wear very cheap [low class] clothing in order so he is not disparaged in the eyes of others. Rather one should wear average priced [middle class] clothing.
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Buying expensive clothing for oneās wife:[94] Although the Arizal did not wear expensive or overly extravagant clothing nevertheless regarding his wife he was very careful to purchase for her even very extravagant clothing. He would fulfill her wishes even if he could not afford it.
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D. Cleanliness of the clothing: [95]
One should not wear clothing which is dirty, lest he be disparaged in the eyes of others.
E. Not to be dressed sloppy: [96]
One is to dress and look decent in order so he does not appear degrading in the eyes of others. This especially applies to a Torah scholar, or individuals who represents Torah in the eyes of others.[97] [The Rebbe once instructed his Shluchim to Eretz Yisrael that they are to place due effort in the look of their dress, so they look respectable as fitting for their mission.[98] The Rebbe Rashab once instructed the students of Tomchei Temimim to not wear their Tzitzis on top of their clothing, but rather under it, as it looked very sloppy in his eyes.[99]]
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Wearing the shirt tucked into oneās pants versus sticking out:[100] Wearing a dress shirt out of oneās dress pants is viewed by many in society as a sloppy way of dress and is hence not to be done, especially by those who appear as representatives of Torah.[101] Despite the above, some are particular to wear their shirt out of their pants under one claim or another.[102] Practically, these claims do not have any real basis, and certainly not of the caliber to negate the above said law, which requires a Jew who represents Torah to be dressed appropriately.[103] Thus, one is to wear his shirt tucked in his pants and not look sloppy. Furthermore, wearing oneās shirt tucked in has the advantage of keeping oneās Tzitzis in place and prevents it from folding. The custom in Lubavitch:[104] The original custom in Tomchei Temimim of Lubavitch was to wear the Tzitzis on top of the clothing. However, after the Rebbe Rashab negated this practice [see above], the custom became to wear a long jacket, which would thus cover the Tzitzis. Later the custom became to wear short jackets and tuck the shirts inside the pants.[105] It is only in more recent years that some Bochurim became accustomed to wearing the shirt out. As stated above, this should not be done and Bochurim are to look representable and tuck their shirts into their pants.
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F. Wearing a shirt, or other clothing, inside out: [106]
It is proper[107] [for every person[108] to be careful[109]] to wear his shirt[110] [and other clothing[111]] the right way, and not inside out.[112] If the person was not careful and he wore the shirt inside out, then if he is a Torah scholar[113], he must remove his shirt and re-wear it correctly.[114] [Not being careful in the above can lead to forgetfulness.[115]]
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Q&A Must one be careful not to wear the clothing inside out if others cannot notice? Ć Example: If there are no visible threads on the inside may one wear the shirt inside out? If one put his undershirt inside out and is wearing a shirt over it must he still turn it over? Some Poskim[116] rule one may wear it inside out if there are no visible or degrading changes that are visible to the public. Thus, undergarments do not have to be turned over. Other Poskim[117], however, rule based on Kabala that one must be careful to always wear the clothing properly, even if they are not visible, and so can be implied from Admur.[118]
May socks; Tzitzis[119]; belt; Yarmulke be worn inside out? All clothing that people are not particular in which way they are worn, and hence at times they are worn one way and another time the other way, are not considered to have an established inside versus outside and are hence not relevant to the above law.[120] Some have actually received a tradition that wearing the Yarmulke inside out is a Segula against headaches, and so was practiced by certain Tzaddikim.[121]
May a shirt be worn backwards? 1) Question: [Wednesday, 12th Iyar 5783] I know that one is not supposed to wear a clothing inside out. I was wondering regarding if I can wear a T-shirt backwards. The reason I would like to do so is for reasons of modesty so it properly cover my neckline.
Answer: There is no issue with wearing a shirt backwards if it is not readily apparent to others that it is being worn backwards, and will not cause one to be ridiculed by the public. One may certainly do so for reasons of modesty for the sake of properly covering the area below oneās neck. If, however, wearing the shirt backwards would be readily apparent to all that it is being worn backwards, and cause one to be ridiculed by the public, then it should not be done.
Explanation: It is a clear ruling in the Talmud and Poskim that a shirt may not be worn āHafuch,ā which literally means backwards, and would imply that the above is not allowed. However, in truth this restriction does not at all refer to wearing a shirt backwards but rather to wearing a shirt inside out, as explicitly written in both the Michaber and Alter Rebbe in the Shulchan Aruch, that it refers to wearing the inner side which contains the stitching on the outside, as when one wears a shirt inside out, the inner disparaging stitches are visible and he will be debased in the eyes of others. This definition comes to imply that simply wearing a shirt backwards with the front part in the back, is not included in this dress restriction. So is also explicitly implied from the law which discusses wearing a Tallis in the opposite way, with the front part in the back, in which no mention is ever made by the Poskim of there being an intrinsic issue with wearing a clothing backwards. This implies that wearing clothing backwards is not an issue. Furthermore, according to most authorities, even wearing it inside out is only a restricted form of dress for a Torah scholar, while for a non-Torah scholar, there is no prohibition even though it is not proper for them to do so. Notwithstanding, from the fact that we find a restriction against wearing a shirt inside out due to it being a mockery, we can deduce that one should not wear any clothing in a way that will cause him to be mocked by the public. Hence, we concluded above that if it is not apparent to the public that the shirt is being worn backwards, and no mockery will take place, then there is no issue with wearing it backwards. If however it is apparent to the public, and will cause him to be mocked, then based on the spirit of the above law, it should not be worn backwards.
Sources: See regarding not being dressed sloppy: Admur Kama 2:2 and Basra 2:3 and Michaber 2:3 [regarding wearing shirt inside out]; 53:32 [regarding the clothing of a Chazan]; Shabbos 114b āAny Torah scholar who wears a stained garment is liable for death as the verse states Kol Misaneiy Ahavu Mavesā [see there also regarding wearing shirt inside out]; Kitzur Shulchan Aruch 3; Ketzos Hashulchan 3:3; See regarding not wearing a clothing inside out: Admur Kama 2:2; Basra 2:3; Michaber 2:3; Shabbos 114b; See Alef Lamagen 3 for a thorough analysis from Talmud and Rishonim regarding this law; See Sefer Shemiras Haguf Vihanefesh [Lerner] 70:2 See regarding wearing a Tallis backwards: Admur 8:9; MāA 8:6 based on Rashal and Shlah Chulin; Olas Tamid 10:9; Shaareiy Teshuvah 42:2; MāB 8:9; Piskeiy Teshuvos 8:13
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G. The importance of wearing shoes: [122]
One may not walk barefoot.[123] The sages[124] said that one who does not place shoes on his feet is considered excommunicated from G-d. [Thus, it is forbidden to walk barefoot as one who does so is considered excommunicated to G-d.[125] Likewise, walking barefoot attaches oneās feet to the Kelipos of the earth and is hence forbidden according to Kabbalah.[126] Likewise, wearing shoes has Kabbalistic meaning, corresponding to the angle Matat and Sadalfon.[127]] A person should even sell all that he has [even the walls of his house[128]] in order to buy shoes for his feet.[129] Nonetheless, in areas that it is common to walk barefoot, then one may walk barefoot.[130] [However, even in such a case, it is proper to wear shoes.[131] However, one may walk barefoot for purposes of Teshuvah.[132]]
H. Haircut: [133]
[One may not get a haircut, or grow out his hair in a way that is accustomed by gentiles.] Thus one may not grow dreadlocks[134], or a ponytail[135], or give himself a Mohawk [or mushroom] haircut.
I. Tight pants and underpants: [136]
The Gemara[137] implies that it is forbidden for men to wear pants unless they are made like Batei Shukayim[138].[139] [This however only refers to pants that are made with a special pocket that is tightly fitted for the size of the Eiver, and hence can cause one to be aroused.[140] It also includes a prohibition against wearing pants that are tight around the Erva area due to the friction and arousal that they cause.[141] However regular non-tight pants that we wear today are not included in this prohibition at all, and it is obvious that throughout all generations people did not walk without pants.[142]]
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Summary: It is forbidden to wear tight fitted clothing that cause friction and arousal to the Erva area.
Q&A May one wear underwear, boxers and the like? It depends on the tightness of the fit. Tight fitted underwear is forbidden to be worn due to it causing arousal. The same would apply to tight fitted boxers. However baggy boxers and loose fitted underwear may be worn. It is customary amongst many Chassidic Jews to wear loose boxer style undergarments rather than underwear due to the above reason.
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General Summary: A Jew may not wear clothing of gentiles which give off a sense of arrogance and immorality. One is to wear clothing that express humility and modesty. Black clothing are proper to be worn as they express this matter. Red clothing are not to be worn.
Q&A May one wear jeans? It is customary amongst many G-d fearing Jews to avoid wearing jeans. Tight fitting jeans, as well as any tight fitting clothing, are prohibited by some authorities[143] due to them shaping the body and hence bordering āclothing of immorality/pritzusā. Those jeans that are tight fitted around the Erva area and cause friction and arousal to the Erva area are forbidden to be worn from the letter of the law, as explained above. Regarding jeans that are a loss fit, seemingly they are avoided from being worn due to them being a workers clothing and hence lack Torah elegance. Likewise even baggy jeans have come to signify a more modern life style in the eyes of the onlookers and hence are avoided by many G-d fearing Jews. Nevertheless there are G-d fearing communities in which certain shades of jeans are an accepted code of dress and hence no judgment can be passed.[144]
Wearing a hat and jacket: See Halacha 5!
Wearing an inner Gartel:[145] Some are accustomed to constantly wear a Gartel under their shirt, over their Tzitzis.[146] Nevertheless this is not the Chabad custom.[147] However it is accustomed amongst Chabad to wear an elastic [āBindelā] over the Tzitzis in order to prevent it from folding and hence losing its proper size.[148]
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A Maaseh Shehaya:[149] In the days of the Alter Rebbe it became accustomed to wear a certain style leather coat with a silk exterior called a Katinke. Prior to the wedding of Menachem Nachum, the grandson of the Alter Rebbe, the Alter Rebbe summoned him and asked him āDo you agree that your Katinke contain a patch?ā Nochum replied that not only does he not agree but he does not want the patch either. The Alter Rebbe then offered to learn with him in exchange and he refused. Admur then offered him that he will be with him in his āMechitzaā. This was an offer that he could not refuse. He asked Admur: Should I desire to do so simply out of subordination or due to a true desire. Admur replied: Ceratinly it must be a true desire and a desire from the Yechida. Nochum remained silent and the matter remained as is.[150] The Rebbe[151] explains that the reason this matter was so important to Admur to the point that he offered to Nochum āYou will be with me in my Mechitzaā is because at that time the new Kelipa of wearing elegent clothing like the gentiles began to enter amongst Jews. In order to break this new āTaavaā [lust] Admur desired that his grandson which was a young lad at that time and hence had a desire for these matters, that he break this lust at its head, and this will be beneficial for all.
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5. Wearing a skullcap [Yarmulke; Kipa; head covering]: [152]
The wearing of a head covering is a Jewish custom dating back to thousands of years. It is recorded in the Talmud[153] and is the symbol that differentiates a Jew from gentile. The following is a treatise on this subject.
A. The reason and meaning behind wearing a Yarmulke:
There are numerous reasons brought in Admur behind wearing a skullcap. These include:
- Modesty/Tznius
- Fear of heaven
- Not to follow the statutes of the Gentiles
- To openly appear like a Jew.
Modesty:[154] Wearing a covering on oneās head is an attribute of modesty and holiness. For this reason by the morning blessing said regarding wearing a hat, the term used is āOter Yisrael Bisifaraā, as by Jews the hat is not worn for physical enjoyment, as is by gentiles, but for a spiritual purpose.
To cover the normally covered parts:[155] Today, in our times, since it is common for everyone to always cover their heads it is always forbidden to walk, or even sit,with oneās head uncovered, as by doing so one reveals an area of the body which is commonly covered, and it is thus immodest.
Drawing down fear of heaven: Wearing a Yarmulke represents fear of heaven[156] and by wearing it one draws upon oneself[157] heavenly awe.[158] [Alternatively it is done out of respect for the Shechina which resides over oneās head.[159]]
Not to follow the gentiles:[160] In todayās times that the gentiles walk bareheaded while the Jews which are holy cover their head due to modesty, certainly it is an obligation for one to cover his head, and one who walks or even sits without a head covering, like a gentile, transgresses the command of āIn their statutes do not followā.[161] [As well in todayās times wearing a skullcap has additional meaning, being that it represents to others that one is Jewish and holds on to the Jewish faith. Thus this mitzvah is unique being that it is connected to the identification of us being the chosen people.[162]]
B. When must a Yarmulke be worn? [163]
In previous times, it was only obligatory to wear a Yarmulke upon reciting Hashemās name or, according to some opinions, when inside a Sh6 ul, as will be explained. It was a mere act of piety to wear a Yarmulke during other times.[164] However, today it is an obligation to wear a Yarmulke at all times. One may not walk, or even sit, with oneās head uncovered.[165] [This applies even when one is under a roof.[166] One who does not wear a Yarmulke today is considered rebellious and brazen.[167]]
When reciting a blessing:[168] It is forbidden for one to utter any of G-dās names without a head covering. This applied even in previous times. Thus, one who receives an Aliyah must cover his head [with a Yarmulka, or any other valid head covering] due to respect of the Torah.[169]
Inside a Shul:[170] Some opinions[171] rule it is forbidden to enter into a Synagogue without a head covering, and that this applied even in previous times. They say one is to protest against one who does so.
Kerias Hatorah:[172] One who receives an Aliyah must cover his head [with a Yarmulke, or any other valid head covering] due to respect of the Torah.
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Q&A Is one to wear a head covering while he is sleeping?[173] Yes. It is an act of piety to cover the head even during oneās sleep. This applies even to children as will be explained next. [One is thus to try to sleep with a large Yarmulke or make some other arraignment to ensure that his Yarmulke does not fall off during his sleep.[174]]
May one learn Torah without a Yarmulke?[175] No.
May one think Torah without a Yarmulke? Yes.[176] Thus if one removed his Yarmulke during a haircut he may think Torah in the interim.
May one mention the word Shalom without a head covering, such as to say Shalom Aleichem?[177] Yes.
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Maaseh Shehaya The Shapiro brothers of Slavita:[178] The great Tzaddik and student of the Baal Shem Tov, Harav Pinchas Koretzer, had two grandsons, Shmuel Avraham and Pinchas Shapiro of Slavita. They inherited their fatherās printing press in Slavita which was one of the most foremost sources of Jewish print in those times. A group of informers caused the brothers to be incarcerated by the Russian authorities.[179] The brothers were tortured in the most treacherous of manners. The climax of their ordeal was when they were forced to pass through two lines of soldiers, who heavily beat them until they reached the other side. It occurred that the younger brother lost his Yarmulke while walking through the path and he stood still, refusing to budge even a step forward without a head covering, despite this causing him to continuously receive the lashings. The brothers were eventually released in a miraculous manner and became famous for their self sacrifice that they showed for Hashem and His religion. Their exemplification of Mesirus Nefesh is conserved within their Niggun which is known as Niggun Slavita.[180]
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C. Male Children: [181]
It is proper to cover even the head of children [in order to place upon them fear of heaven[182]].
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Q&A From what age should a child begin to wear a Yarmulke? Age three:[183] From age three we are particular that a boy does not walk without a Yarmulke. Before age three: Many have the custom to place a Yarmulke on their child even before age three[184], and some even do so as soon as the child is born.[185] However the custom of the world is not to be particular about this.[186]
Are children to wear a Yarmulke during sleep?[187] Yes. Children are to wear a Yarmulke even when sleeping.
A Maaseh Shehaya:[188] There were once two children who walked pass the elders of the city which were sitting by the city gate. One child had a head covering on him while the other did not. The elders began discussing the lineage of the child who did not cover his head. Rebbi Elazar said that the child is a bastard. Rebbi Y. said that he was conceived when his mother was a Niddah. Rebbi Akiva said that he is both a bastard and the child of a Niddah. At that time they said āBlessed be G-d the G-d of Israel for revealing his secrets to Rebbe Akiva the son of Yosefā.
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D. Does placing a hand on oneās head suffice in place of a Yarmulke? [189]
Oneās own hand: Placing oneās hand on his head suffices in place of a Yarmulke with regards to being able to sit and walk.[190] [Thus, if one does not have a Yarmulke or other head covering, he is to cover his head with his hand and may then walk for even more than four cubits.] However, he may not say a blessing or any of Hashemās names if his head is covered merely by his own hand.[191]
Another personās hand:[192] If another person places his hand on oneās head then one may be lenient to consider it a valid covering [for all matters and one may even recite a blessing with G-dās name[193]].
E. What is defined as a valid head covering? [194]
A very thin cover: Hats that are woven of straw [and hence are very light and transparent] are considered a valid head covering.
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Q&A Is there a minimum size for a Yarmulke? How much of the head must be covered? Some Poskim[195] rule that the Yarmulke must cover majority of the circumference of the Karkafta [i.e. skull] of the head. Other Poskim[196] rule that the Yarmulke does not need to be this large, and rather as long as it is apparent to others from all sides of the head[197], it is valid. However during prayer some[198] write that according to all, one must cover majority of the head. According to all those Yarmulkes which are very small and are not recognizable to others is invalid.[199]
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If one is wearing a toupee must he wear a Yarmulke? Some Poskim[200] rule a wig or toupee is a valid head covering. Other Poskim[201] however rule it is invalid due to Maaras Ayin. Thus one must wear a Yarmulke even over a toupee.[202]
Is a transparent or camouflage head covering valid?[203] If the head covering is very difficult to recognize then it has the same status as a toupee of which there is a dispute amongst Poskim. Nevertheless in a time of need one can be lenient after consultation with a Rav.
Is a baseball cap and hats of the like a valid covering?[204] Yes. [However it is best to wear a Yarmulke in the open when possible.[205]]
Is a netted Yarmulke valid?[206] If the Yarmulke is recognizable then it is valid even if it is perforated and contains more empty space than actual material.
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General Summary: One is obligated to always wear a head covering, even while sitting.
General Q&A What does one do in a situation that he needs to walk and does not have a head covering? Example: What does one do if his yarmulke flew off and is found more than 4 cubits from him? If one is able to cover his head with his hand he is to do so, as explained above in D. If he is unable to do so [such as when he is carrying things in his hands] then some Poskim[207] rule he should walk less than four cubits at a time. This means that he should walk, stop, walk, stop, until he reaches his destination.[208]
What is one to do if he needs to say a blessing and does not have a head covering? One is to have another person place his hand over the head[209] or the person himself is to cover his head with his sleeve.[210] Some[211] rule that in a time of need one may cover his head with his own hand [if he does not have a sleeve that can reach his head].
May one work a job which demands him to leave his head uncovered? No.[212] However there are Poskim[213] that are lenient in a case of great loss. One should strengthen his trust in Hashem to find a job without such conditions.[214]
If one Davened or recited a blessing without a Yarmulke is he to repeat the blessing or prayer?[215] If one prayed or recited a blessing without a head covering, then if he did so unknowingly, many Poskim[216] rule he is not required to repeat the blessing or prayer. If however he knowingly prayed without a head covering he must repeat the Davening.[217] Some Poskim[218] however lean to rule that one must repeat the prayer in all cases even if he unknowingly prayed without his head covering. [All the above is with regards to prayer, however regarding a blessing seemingly according to all he would not be required to repeat it.[219]]
Must one cover his head during a haircut?[220] No. However some[221] are particular not to completely uncover the head during a haircut.
Must one wear a Yarmulke in a bathhouse or Mikveh?[222] No. One may remove it in the dressing room and walk bareheaded to the shower and Mikvah. Some Poskim[223] rule there is no need to be stringent even as an act of piety. Others[224] rule there is an act of piety involved in wearing a Yarmulke when walking even in a bathhouse. Thus those that are meticulous should cover the head with their hand even in the shower room, when walking four Amos.[225] Some are even particular to wear the Yarmulke when they are in the water and hence never remove it.[226] Upon returning from the Mikvah into the dressing room, one is to wear his Yarmulke right away and prior to wearing any other clothing.[227]
Must one wear a Yarmulke while in the ocean or swimming pool?[228] No. However one is to put his Yarmulke on as soon as he leaves the water. Some are stringent to wear a Yarmulke even when they are in the water.
May one offer food to Jews who do not wear a head covering?[229] Yes. However one is to instruct them to say a blessing beforehand and it is also proper to propose them to cover the head.[230] If doing so will offend the person then it is not necessary to mention this when offering them food.[231]
Must women cover their head when reciting a blessing?[232] Married women must cover their heads upon saying a blessing or prayer. Single girls are not required to cover their heads even during prayer.
Does an old Yarmulkeh require Geniza?[233] No. Nevertheless, it is proper to wrap it in a bag and place it in the garbage rather than placing it directly in together with all the filth.
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Compilation ā A Kosher Yarmulka ā What is defined as a valid head covering for men?
- Background:[234]
The wearing of a head covering is a Jewish custom dating back to thousands of years. It is recorded in the Talmud[235] and is the symbol that differentiates a Jew from gentile. There are numerous reasons brought in Admur and the Poskim behind wearing a skullcap. These include:
- Modesty[236]/Tznius.[237]
- Fear of heaven.[238]
- Not to follow the statutes of the Gentiles.[239]
- To openly appear like a Jew.[240]
There are several practical ramifications between these reasons, including the necessary size of the Kipa, if it is unnoticeable due to camouflage, or a toupee, if a baseball cap suffices, and the like, as will now be explained.
- The Law:
Oneās hand ā Does placing a hand on oneās head suffice in place of a Yarmulke?[241] Placing oneās hand on his head suffices in place of a Yarmulke with regards to being able to sit and walk.[242] [Thus, if one does not have a Yarmulke or other head covering, he is to cover his head with his hand and may then walk for even more than four cubits.] However, he may not say a blessing or any of Hashemās names if his head is covered merely by his own hand.[243] However, if another person places his hand on oneās head then one may be lenient to consider it a valid covering [for all matters and one may even recite a blessing with G-dās name[244]].[245]
The thickness of the material ā A very thin Kipa:[246] Hats that are woven of straw [and hence are very light and transparent] are considered a valid head covering.
Is a netted Yarmulke valid?[247] If the Yarmulke is recognizable then it is valid even if it is perforated and contains more empty space than actual material.
Is there a minimum size for a Yarmulke? How much of the head must be covered? Some Poskim[248] rule that the Yarmulke must cover majority of the circumference of the Karkafta [i.e. skull] of the head. Other Poskim[249] rule that the Yarmulke does not need to be this large, and rather as long as it is apparent to others from all sides of the head[250], it is valid. However during prayer some[251] write that according to all, one must cover majority of the head. According to all those Yarmulkes which are very small and are not recognizable to others is invalid.[252]
Is a transparent or camouflage head covering valid?[253] If the head covering is very difficult to recognize then it has the same status as a toupee of which there is a dispute amongst Poskim. Nevertheless in a time of need one can be lenient after consultation with a Rav.
If one is wearing a toupee must he wear a Yarmulke? Some Poskim[254] rule a wig or toupee is a valid head covering. Other Poskim[255] however rule it is invalid due to Maaras Ayin. Thus one must wear a Yarmulke even over a toupee.[256]
Is a baseball cap and hats of the like a valid covering?[257] Yes. [However, it is best to wear a Yarmulke in the open when possible.[258]]
The custom of wearing a hat and jacket:
A. Custom, source, and reason:
The custom of wearing a hat over the Yarmulke: It is customary amongst pious Jews to walk with two head coverings, and they thus wear a hat over their Yarmulke.[259] This custom is followed by Chassidim.[260]
The Talmudic source of this custom:[261] The source for this custom is from a Mishneh in Tractate Shabbos[262] which states that that if Heaven forbid there is a fire in oneās house on Shabbos one may only save the 18 articles of clothing which he normally wears during the weekday. The list of clothing mentioned there includes āoneās hat, and the head covering under it.ā Likewise in Tractate Chulin [138a] it states that the High priest wore a wool head covering under his hat. [Furthermore, some[263] learn that the statement of the Gemara in Shabbos 118b regarding not walking with oneās head uncovered is actually referring to the second covering over the Yarmulke, and it is saying that one is not to walk without a hat over his Yarmulke.]
The inner meaning behind wearing a hat over oneās Yarmulke?
A hat represents an Oar Makif. Thus, one who desires to completely accept upon himself the yoke of heaven is to cover his head with two coverings which represents two Makifim.[264]
Every Jew has two intellectual aspects, and the two coverings represent the higher fear and the lower fear which is drawn to him.[265]
Walking with a hat over the Yarmulke is a Segula for both spiritual and physical protection.[266]
B. The specific times for hat wearing:
Wearing a hat during Davening: According to some opinions[267], during Davening, it is an actual obligation to wear a hat over oneās Yarmulke.
Wearing a hat during Bentching:[268] A G-d fearing Jew is to wear a hat while reciting Birchas Hamazon.
Wearing a hat while reciting Hashemās name in a blessing or prayer:[269] It is proper to wear a hat over the Yarmulke any time that one recites Hashemās name, such as in a blessing, or prayer. [For this reason, some wear two Yarmulkes at all times in order so their head be always doubly covered when they need to say a blessing. Others have the custom of placing their hand over their Yarmulke when reciting a blessing and donāt have their hat available.[270]]
Wearing a hat during Torah learning:[271] Some are particular to wear a hat over their Yarmulke even while learning Torah.
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Is a Yarmulke which has two parts [inside and outside] considered a double covering?[272] It does not suffice as two coverings and so is the custom.
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C. Wearing a jacket:
It is customary amongst G-d fearing Jews to wear a jacket or frock coat over their clothing even during the summer.[273] The reason for this is because the inner clothing represent an Oar Penimi while the outer clothing an Oar Makif.[274]
6. Laws associated with getting dressed:
A. Giving precedence to the right side: [275]
One is to always give precedence to his right over his left for all matters. The reason for this is because the right is given greater significance throughout the entire Torah regarding [the Temple service[276]], the inauguration procedure[277], the Metzora purification procedure[278], and by Chalitza[279]. For this reason one is to always honor his right [as will be explained in B and C]. [In Kabala it is explained that we precede the right over the left in order to empower Chesed, which is the right, over Gevurah which is the left.[280]]
B. Preceding the right when getting dressed: [281]
When one places on his shirt and other clothing [such as a jacket or undershirt] he is always to begin with dressing the right arm first [and then the left arm[282]]. Likewise when placing on oneās pants, socks [and other clothing] one first places them on his right leg.
Placing both sleeves in oneās right arm:[283] It is proper to hold both sides of oneās clothing in his right hand and then place it on his right limb and then on the left limb, having in mind that everything is incorporated on the right and is then drawn down to the left.
Placing on Shoes: See Halacha C
Tying clothing: See Halacha D
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The order in getting undressed:[284] When getting undressed one begins removing the clothing from his left side and then removes it from his right side.[285] Q&A Which clothing is one to wear first?[286] The custom amongst Chassidim and G-d fearing Jews is to get dressed from top to bottom.[287] Thus one is to first wear the Yarmulke[288], then the undershirt, Tzitzis, shirt and then the underwear, pants, socks and shoes. The custom amongst Ashkenazi Jewry is to get dressed from bottom to top, first putting on the pants and only then the shirt and Tzitzis.[289]
Which clothing is one to remove first?[290] The custom amongst Chassidim and G-d fearing Jews is to get undressed from bottom to top.[291] Thus one is to first remove his pants and then his shirt and Tzitzis [and last he is to remove his Yarmulke[292]]. The custom amongst Ashkenazi Jewry is to get undressed from top to bottom.[293]
Maaseh Shehaya: The following story was related by a student in the Tomchei Temimim Yeshiva of Kfar Chabad, Israel: In the 1980ās I studied in the central Yeshiva in Kfar Chabad. I would immerse in the communal Mikveh each morning prior to prayer. It once occurred that I was in the Mikveh at the same time as the famed Mashpia, the scion of Mesirus Nefesh, Reb Mendle Futerfast. Upon him seeing me dressing in the improper order he quickly scolded me stating that Chassidim get dressed from top to bottom. It was only after many years in an advanced Talmudic institute that I merited to learn how Chassidim get dressed.
Which side receives precedence by a lefty, his left or right? Some Poskim[294] rule that a left handed person is to give precedence to his right side, just like a right handed person.[295] However others[296] rule, based on Admur, that a lefty always gives precedence to his left side.
What is the law if one first placed on the left side and then remembered?[297] From the letter of the law there is no requirement to remove the clothing and place it on the right side first, however some Poskim[298] rule one is to do so.
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Wearing the right side of a clothing over the left side:[299] The custom is to always place the right side of a clothing over the left side.[300] Hence when buttoning a shirt or jacket one is to button the right side over the left side, and not vice versa. Therefore, one is to take precaution upon ordering a tailored suit and the like that the buttons are placed on the left side and the holes on the right side, and in this way he will be able to always wear the right over the left.[301] [This custom applies both to men and women.[302]]
A Segula for Parnasa:[303] A certain Jew from Eretz Yisrael who was facing a lot of difficulty in making a living passed by the Rebbe by dollars to receive a blessing. He became speechless when his turn came to receive the dollar and instead of asking for a blessing for Parnasa he asked for general success. The Rebbe called him back after he received his dollar and told him as follows: āYou should have a tailor switch the buttons on your jacket so that it goes right over left. This will help you with your Parnasa.ā The Rebbe repeated this statement twice to the man.
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What is one to do if the buttons of his clothing are all placed on the right side, such as a typical shirt, jacket, and raincoat?[304] Gedolei Yisrael have been stringent to send their shirts and clothing to a tailor and have the buttons rearranged. They would not button the clothing until this was done.
Is one to be careful even by pants to button the right over the left?[305] Some write that the custom is button the left over the right by pants. This is done in order to give the Kelipos a slight nurture in order to satisfy their hunger and dissuade them from persecuting the side of holiness.
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Other matters in which one is to precede the right over left:[306] * Regarding a lefty: See Halacha 6B in Q&A! 1. When taking a Sefer and any item of Kedusha one is to take it with his right hand. 2. One is to kiss the Mezuzah with his right hand.[307] 3. One is to hold a Kos Shel Bracha in his right hand.[308] 4. One is to immers a vessel in the Mikvah with his right hand.[309] 5. One is to cover the blood after Shechita with his right hand.[310] 6. One is to give the money for a Pidyon Haben with his right hand.[311] 7. A Chasan is to give the Kala the ring with his right hand and place it on her right hand.[312]
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C. Preceding the left side when tying clothing: [313]
One is to precede the left side with regards to tying clothing. Thus all clothing that have laces which are required to be tied on two different sides, left and right, one is to precede the tying of the left side to the tying of the right side.[314] [Thus if one has sleeves of a shirt that need to be tied he is to first tie the left sleeve and then the right sleeve. The same law would apply by pants that have laces on each end of the leg.]
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Q&A Is one to button his left sleeve prior to his right sleeve? Some Poskim[315] write that the above law of preceding the tying of the left side applies by all forms of ties and not just to strings. Accordingly one is to button his left sleeve prior to his right sleeve.[316]
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D. The order in putting on and tying shoes: [317]
Placing on the shoes: When putting on shoes one is to [honor his right side[318] and therefore he is to] first place on his right shoe [without tying the laces, as will be explained] and only then wear his left shoe.
Tying the shoes: If oneās shoes have laces then he is to put on his right shoe without tying it, and then put on his left shoe. He is to then tie his left shoe and return and tie his right shoe.[319] If oneās shoes do not have laces he is [nevertheless] to precede placing on the right prior to the left shoe.[320]
Removing the shoes:[321] When removing shoes from oneās feet he is to first remove his left shoe, as this gives honor to the right.
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One who places his left shoe on his right foot:[322] One may not place the left shoe on the right foot and the right shoe on the left foot. One who does so draws down enmity and causes him to lose his livelihood. [Some are stringent to apply the same law to socks and hence they did not switch socks to different feet until after the socks were washed.[323]]
Q&A What is one to do if he does not yet have his right shoe?[324] If possible he should wait until he is brought his right shoe and then put it on.
What is one to do if he placed the left shoe on first? Some Poskim[325] rule he is to remove the shoe and then place the right shoe on first.
How should a lefty put on and tie his shoes?[326] Which shoe to put on first: Some Poskim[327] rule a lefty is to first place on his right shoe. Others[328] rule if he is left footed he is to first put on his left shoe. See Halacha 6B in Q&A! Which shoe to tie first: Regarding which shoe one is to tie first, there is a dispute in whether a lefty is defined as a person who is left footed[329] or a person who is left handed. The following is the ruling: If the person is left handed and also left footed then he is to immediately tie the right shoe, and then put on the left shoe and tie it.[330] If he is left handed but not left footed then some Poskim[331] rule he is to follow the same order as a righty in all matters, and he is thus to tie the left shoe and then tie the right shoe. Others[332] however rule that he is to first tie his right shoe and then put on his left shoe and tie it. If he is left footed but not left handed the same dispute applies.[333] Practically one is to choose one opinion to follow consistently.[334]
Must women and children also tie their left shoe first? Some Poskim[335] rule they are to tie their left shoe first, just like a man. Others[336] rule that since they do not wear Tefillin there is no precedence given as to which shoe to tie first.
If a shoe has Velcro straps or sandal straps should one fasten the left shoe first?[337] Some Poskim[338] write that the above law of tying the left shoe first applies by all forms of ties and not just to strings. Accordingly one is to always precede the fastening of his left shoe even if it is a Velcro strap, or sandal strap, or buttons.
How is one to untie his shoes? Some Poskim[339] rule there is no need to untie the right shoe first. Others[340] however rule one should untie the right shoe first, then the left shoe, and then remove the left shoe and then remove the right shoe.
How is one to tie another personās shoes?[341] One is to first tie the left shoe and then the right shoe.
When removing oneās shoes for the sake of a Mitzvah which shoe is one to remove first?[342] Example: When the Kohanim remove their shoes prior to Duchan which shoe should they remove first? Some Poskim[343] write they are to remove their right shoe first in order to pay respect to the Mitzvah. Others[344] argue on this and rule the classical laws are not changed and one is hence to remove the left shoe first.
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E. Not to place on two pieces of clothing together: [345]
[According to Kabala[346]] one is to be careful[347] not to put on two pieces of clothing together[348], as doing so brings one to forgetfulness. [Thus, for example if oneās shirt is inside his coat, or his undergarment is inside his pants, he should not put them on together.]
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Removing two pieces of clothing together:[349] Some Poskim[350] rule it is not necessary to beware against removing two pieces of clothing together and the above adherence is limited only to wearing them together. However, other Poskim[351] record the above adherence also regarding removing the clothing, and so writes the Mittler Rebbe[352] that āIt is a known fact that the removal of two pieces of clothing together brings one to forgetfulnessā. Practically, those who are meticulous are also careful not to remove two pieces of clothing together.[353] Based on the above all the adherences brought in the Q&A below apply likewise when removing the clothing.
Q&A If oneās hat fell off together with his Yarmulke may he place the hat back on his head together with the Yarmulke?[354] Based on the above ruling, one is to beware not to place his hat and Yarmulke on his head simultaneously. The same applies regarding one who wears two Yarmulkes, one under the other, that they are not to be placed on the head together.
May one place a plastic rain cover over his hat and then wear the hat? Some[355] write that doing so is not problematic being that the rain cover is not considered clothing and is simply there to protect the hat.
May one put on two socks, one within the other, at the same time?[356] No.
If oneās shoes are inside his rain boots, may he place them on together? Some Poskim[357] rule this is allowed as the above adherence only applies to clothing and not shoes. However, there are Poskim[358] who are stringent in this matter.
If ones Tallis slipped from oneās head together with his Yarmulke is one to avoid placing it back on his head together? Some Poskim[359] write there is no need to avoid doing so being that the Yarmulke is nullified to the Tallis.
May one lift up or lift down two pieces of clothing together if he is not removing it from his body? Ć Example: When placing on Tefillin may one roll up two sleeves together and then place them back down together? When using the bathroom may one remove his garments and then replace them together? Some Poskim[360] rule that one may wear and remove them together, as the above adherence is only applicable when completely removing or wearing clothing from or to oneās body.
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Sparks of Kabala:[361] The reason that placing two clothing simultaneously causes forgetfulness is because every piece of clothing is an Oar Makif and one must have space between the two pieces of clothing in order to allow the Oar Makif to enter and encompass the entire clothing, hence banishing all Kelipos. One who wears two clothing simultaneously prevents the Oar Makif from entering between the clothing which allows the Kelipos to remain in that area. It is these Kelipos that are responsible for forgetfulness.
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Having another person hand one his clothing?[362] Many are careful to follow the Talmudic warning[363] not to have another person hand them clothing in the morning [prior to prayer[364]]. They rather take the clothing themselves. Nevertheless some are lenient to allow the other person to bring one the clothing, and then put it down, thus avoiding taking the clothing directly from his hand.[365] One may certainly be lenient in a time of need.[366]
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7. The order of bathing and washing hands: [367]
Bathing: When bathing ones entire body one begins with washing [and placing shampoo[368] on] his head, as the head is the king of all the limbs. One then washes [and soaps] his right hand[369] first and only then proceeds to his left.
Washing hands: When washing hands one is to first wash his right hand. The same applies regarding applying soap.
Miscellaneous laws associated with bathing:
Avoiding scorching water:[370] One who is accustomed to pour very hot water on his skin can lead to leprosy.
Drying oneās face: See Chapter 4 Halacha 10
Drying oneās feet: See Chapter 4 Halacha 10
Question: [Wednesday, 19th Adar, 5781]
What is the order of drying oneās body after a shower? I know that in general youāre always supposed to proceed the right side when getting dressed and undressed and even in the shower so I was wondering if there is also a certain order to be followed when drying oneās body after the shower.
Answer:
You should first dry your right side and then the dry your left side. [It is however unclear if one should first dry his entire right side [arm and leg] and then left side, or if one should first dry his right arm and then his left arm, and then his right leg and then his left leg.]
Explanation: The law which requires one to precede his right side over his left side when getting dressed and undressed, and likewise when bathing, is an offshoot of the original law which states that one should always precede his right side for everything, and therefore drying oneself after a shower is no exception, and one is thus to honor the right side by drying it from the cold water first.
Sources: Admur Kama 2:3-6; Basra 2:4; Basra 2:4; In the Basra 2:4 Admur writes to wash the right hand first. However, in Kama 2:6 the word hand is omitted and perhaps it refers to the entire right side of the body; that it is to be washed first.
8. The order of smearing oil, soaps and creams: [371]
One is to first smear the oil or soap on his right hand and then on his left. [If he is smearing it on his entire body he is to begin with his head.[372]]
9. Walking like a Jew-To walk in a humble manner: [373]
A. Koma Zekufa-Oneās Posture while walking:
One should get up[374] and walk in a manner that his head[375] is [slightly[376]] bent downwards, and not with a straight posture, [and outstretched neck[377]]. It is forbidden to walk with a straight posture for even less than 4 cubits [6 feet and 4 inches].[378]
The severity of walking in a straight posture:[379] One who walks in a straight posture is considered[380] to be repelling the Shechinah which fills the entire earth.
The definition of a straight posture:[381] It is considered that one is walking with a straight posture if his head is so high up that he cannot see the ground that is near his feet. Thus [being that one has to walk in a manner that he can see near his feet] he needs to walk slowly in order not to walk into something.
Not to bend too much: One should not bend his back [forward] or have his head bent too much to the point that he cannot see the people in front of him. Rather he is to walk in an average bent manner so he could see the people walking towards him (without having to lift his eyes too much[382]).
- Walking in large steps and strides, skipping, and jumping, and running:[383]
Even during the week, one is not to walk in wide steps, as doing so takes way 1/500th of oneās ability of sight.[384] Even more so on Shabbos, one may not walk in wide steps, if one is able to walk in smaller steps.[385]
The definition of a wide step: A wide step is defined as a step of more than an Ama distance [48 cm.] from the head of the toe of one foot to the head of the toe of the second foot.[386] [Some Poskim[387], however rule that that the above is only for a normal sized person, however, by a large person, then the strides are measured according to each personās normal way of walk. Other Poskim[388] rule that large strides are defined as one who lifts his second foot prior to putting down his first foot while walking, which is synonymous with skipping, and hence according to this opinion there is no restriction regarding walking in large strides at all.]
A Tikkun for one who walked in wide steps:[389] If a person walked in large steps [during the week] he can fix the danger of losing part of his eyesight through āKiddush of Bein Hashmashos.ā[390] This means that one drinks ]and is careful in[391]] the kiddush wine on the night of Shabbos [and the wine of Havdalah[392]].[393] Alternatively, this means that one rubs the Kiddush wine of Friday night [or Motzei Shabbos by Havdalah[394]] on oneās eyes.[395] This is hinted to in the numerical value of ā×××ā which is the same as the letter ā×¢ā which represent the eye.[396] Alternatively, this means that one looks at the candles during kiddush [and Havdalah[397]], immediately prior to reciting Kiddush.[398] [The above Segulos only help for one who took large steps during the week and not for one who took large steps on Shabbos.[399]]
Skipping and jumping:[400] It is forbidden to skip and jump due to the above reason. This refers to lifting the second leg prior to [fully] putting the first leg down.[401]
Running:[402] It is forbidden to run in large steps due to the above reason.
C. Cases of exception to permit running and walking in large steps:
To avoid getting wet or dirty, or danger: If it is not possible for one to walk in normal strides of less than one Ama, such as he needs to skip over a muddy area [so he does not dirty his clothing[403]], or a channel of water, then he may take strides that are greater than one Ama. [Likewise, one may run in order to protect himself from rain or storm.[404] Certainly, one may run away from danger, such as a barking dog.[405]]
For the sake of a Mitzvah:[406] The above regulation against taking large steps only applies when doing so for the purpose of a mundane activity. However, it is permitted to run even in large steps for the sake of a Mitzvah, such as if one is running to Shul and the like.
Child play/For sake of enjoyment:[407] It is permitted [even initially[408]] for children/lads [who are playing together[409]] to jump and run for the sake of pleasure and fun if they enjoy doing so. Likewise, even adults may run for the sake of seeing an item that they enjoy.[410]
Running and jogging for sports and exercise:[411] It is permitted to run during the week for the sake of sports and exercise, even if one does so in large strides.
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Summary: One may not walk with his head so high up that he cannot see his feet. This applies even when walking less than four Amos.
Not to walk in a very slow manner:[412] One is not to walk in a manner of small steps, in a way that by each step he places his heel at the edge of his toe, as this appears like the haughty.
Not to run in public:[413] One is not to [sporadically] run in public as this appears like one is eccentric and odd. [It is however permitted to run or jog for exercising purposes.]
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[1] As the verse states āWhat does Hashem ask from you other than to fear Himā and as explained in Chassidus this refers to the higher level of fear which connotes a total nullification to G-d.
[2] Basra 2:1
[3] The Alter Rebbe here motions the reader to Hilchos Tznius. This refers to chapter 240. Vetzaruch Iyun as to which law there he is referring to.
[4] Admur Basra 2:1; Kama 2:1; Siddur āSeder Netilahā
[5] Kama ibid
[6] Admur Kama 2:1
[7] Basra 2:1
Siddur Seder Netilah: āIf one must cover himself even in the bathroom then certainly out of a bathroom one must act with humility and not reveal any of his flesh unnecessarily.ā
Kama: The following are the differences between the Kama and Basra regarding these laws of modesty: In the Kama there is A) Much less expounding regarding modesty of revealing parts of the body. B) In the Kama it says only āit is good to be carefulā in the laws of modesty while in the Basra it implies that it is an obligation, as will be explained in the Q&A.
[8] See Q&A for definition.
[9] Siddur: One may not reveal his flesh if there is no need and requirement.
[10] For the full details of modesty in the bathroom- See chapter 7 Halacha 4.
[11] Kama 2:1; Basra 2:2 with slight differences and additions; Michaber 2:1
[12] Basra 2:2: āSimilarly when one is removing his clothing and shirt prior to going to sleep, in order to sleep without clothingā
[13] In Kama 2:1 says only that āTov Lizaherā, while from Basra its implied that this is an obligation-see Q&A!
[14] Basra 2:2
[15] Basra 2:2
[16] See PāM 2 AāA 1 who questions that perhaps this is allowed based on Rashi Sukkah 10b, brought in Biur Halacha 2; MāB 74:4 āit is like a Tallisā; See Mishneh Halachos 1:2; Migdal Tzufim 3:3;
Other opinions: Some Poskim rule that a tent does not have the same status as a cover, and hence one must get undressed under the covers even when he is under a tent. [Artzos Hachaim, brought in Biur Halacha ibid]
[17] See Admur 627:2 that we measure from the ground and not from the bed, Unlike Sheyikadesh Atzmo ibid who writes to measure from the bed.
[18] See here for example: https://www.amazon.com/Privacy-Pop-Bed-Tent-Twin/dp/B006XBJ3UI
[19] Igros Moshe Yoreh Deah 3:47; Az Nidbaru 8:50; Piskeiy Teshuvos 2:2; See Ben Ish Chaiy Vayeitzei 5; Kaf Hachaim 3:13; Basra 2:2
[20] Based on Basra 2:2 that the laws of Tznius do not apply in a bathhouse. Likewise it takes a lot of time to change under the covers and many people are in a rush to work or Daven and this is thus considered a necessity. [Igros Moshe ibid]
[21] Based on Basra 2:2; Kama 2:9; 4:18; 56:17; 75:1; 91:5; 128:4; 619:19
[22] Basra 2:2 in parentheses; MāB 2:1; However see Igros Moshe Yoreh Deah 3:47 for analysis on opinion of MāB.
[23] 75:1
Ruling of Kama: In Kama 2:9 Admur rules [without parentheses] that one may not walk barefoot, and one who does so the Sages said is considered excommunicated from G-d. This is based on Rama 2:6. Likewise in 4:18 Admur lists the feet as one of the areas that require washing of hands when touched, and seemingly this is because the feet are considered a normally covered area. However in 75:1; 56:17; 91:5; 128:44; 619:19 Admur rules it is permitted to reveal the feet. This is clearly ruled in 75:1 in which Admur writes that the feet are considered the revealed area of a man (in areas that people walk without socks). The explanation to this apparent contradiction is as follows: In areas that it is common to walk without socks, such as with slippers or sandals, then the feet are not considered a normally covered area and hence may be revealed. [75:1] Nevertheless even in such areas one may not walk barefoot [2:9] unless it is common to walk barefoot in those areas. [91:5] Although even in such a case it is proper to wear shoes. [Igros Moshe 3:47; This is also implied from the fact in Kama Admur seems to hold that people would walk barefoot at times and hence he rules in 4:21 that one is required to wash his feet daily. See Ketzos Hashulchan 2 footnote 25 in name of Mishneh Berurah 260:4 and Peri Megadim; Ketzos Hashulchan supplements page 82] As for why in 4:18 Admur rules the touching of the feet requires washing the Kaf Hachaim 4:73 explains that according to the Mekubalim the evil spirit which resides on the feet is very strong and does not move from its place even after being washed. [Kaf Hachaim in name of Yifei Laleiv 1:22 and Mor Uketzia 4; Rav Poalim 2:4] Thus perhaps its requirement of washing is irrelevant of whether it is considered a normally covered area.
[24] Aruch Hashulchan 2:1; Piskeiy Teshuvos 2:1; as it is common to walk in slippers, without socks, inside oneās house even when one has company. [see Igros Moshe Yoreh Deah 3:47]
[25] Igros Moshe Yoreh Deah 3:47
[26] Shulchan Hatahor āTzniusā chapter 4; This was the ruling of Harav Avraham Hirsh Hakohen, father of Rav Asher Lemel Hakohen, Rav of Anash Beitar Ilit.
[27] Chakal Yitzchak Mamar 7:3 [Yitzchak Issac of Spinka, murdered in Aushwitz Al Kiddush Hashem. HYāD]
[28] See Admur 619:18 based on Shelah and Elya Raba 619:11 that on the night of Yom Kippur one is to sleep with his feet uncovered in order to diminish the heat and prevent improper stimulation. It is told that the Rebbe Rashab gave someone similar instructions, to sleep without socks, as a Tikkun for nocturnal emission. [Otzar Minhagei Chabad Yom Kippur 176]
[29] Based on 619:18 the issue is not necessarily the socks but the fact the feet are covered.
[30] See the story of Admur recorded in Chassidim Harishonim 1:92, as brought below
[31] The reason: Perhaps the reason for this is due to that nocturnal emission causes forgetfulness. [See Tanya Igeres Hateshuvah 9 [blemishes the mind]; Mamarim Haketzarim p. 359; Tocheches Chaim [Falagi] p. 6 in name of Ramak; See Igros Kodesh 16:272 that acting with modesty strengthens the memory]
[32] Brought in Piskeiy Teshuvos 2 footnote 4
[33] Shulchan Hatahor āTzniusā chapter 4; This was the ruling of Harav Avraham Hirsh Hakohen, father of Rav Asher Lemel Hakohen, Rav of Anash Beitar Ilit.
[34] Reply of Rav Eli Landa regarding Chabad custom: āThere is no issue to sleep with socks. On the contrary, the elderly Rav of Kefar Chabad, Harav Garelik, was accustomed to specificvally sleep with socks for reasons of Tzenius. However, not everyone is accustomed to do so.ā
[35] See above regaridng Rav Avraham Hirsh Hakohen, and Rav S.Z. Garelik
[36] Chassidim Harishonim 1:92
[37] Admur Kama 2:9; Darkei Moshe 2; Or Zarua Shabbos 2:43
[38] Vayikra Raba 19:4;
[39] Koheles 10
[40] Basra 2:1; 2:6; unlike Kama 2:1 which implies it is not an obligation.
Background:
In Basra 2:1 Admur rules that the āSages commanded to be modestā and therefore a person āneeds to act in modestyā and ātherefore one may not reveal his fleshā. Likewise in Basra 2:6 Admur rules it is āforbidden to walk or even sit with uncovered head because of modestyā.
Ruling of Kama: In Kama 2:1Admur writes that it is merely proper to beware [āTov Lizaherā] to dress under the covers.
[41] Mishneh Halachos 6:2
[42] Kama 2:1; Igros Moshe Yoreh Deah 3:68-4 and 47: āThe laws of modesty by man, to cover the body, is not a complete prohibition but is rather an act of extra pietyā; Az Nidbaru 6:40-41; This law is completely omitted from the Rambam; See Piskeiy Teshuvos 2:1 footnote 1
Ruling of MāB: The MāB 2:1 2 writes that one needs to always beware to cover his body.
[43] Igros Moshe Yoreh Deah 3:47 and 68; Machatzis Hashekel 4:23 [brought in MāB 4:53; Kaf Hachaim 4:99]
[44] Igros Moshe ibid; Piskeiy Teshuvos 2:1
[45] This does not refer to honorable guests but to normal acquaintances and visitors, such as a person that comes to borrow something or request charity. [Based on Igros Moshe 3:68]
[46] As when one goes outside he may cover more of his body due to the cold and other reasons. However in oneās house, at times that people may come over the only reason for covering the body is due to embarrassment and modesty, and hence only then does it serve as a pure proof as to what areas people consider modest and private. [Igros Moshe ibid]
[47] See Igros Moshe 3:68; Piskeiy Teshuvos 2:1; Yeshuos Moshe 3:13; Vetzaruch Iyun as to how much of the upper arm may be uncovered. See Beis Baruch 1:32
[48] See Piskeiy Teshuvos 2:1 footnote 3
[49] Brought in Pela Hayoetz āAchilaā
[50] Shmuel 1:24
[51] Brachos 62a
[52] See Metzudos Tziyion 24:4
[53] Basra 2:2; MāA 2:2
[54] The Reason: An exception to the above rule of modesty is by a bathhouse or river, as in these places it is common to walk around naked, and itās not possible to be clothed. Thus, being unclothed in such a place does not break the code of modesty. [ibid]
[55] Parentheses in original
[56] Shulchan Hatahor Mamar Tznius 4
[57] Az Nidbaru 5:40 and 50; Piskeiy Teshuvos 2:2
[58] As Admur ibid rules one is to cover himself when facing the people, and he then writes the same applies by a Mikvah.
[59] By a river Admur differentiates between one who is entering the river and one who is returning from the river. He then concludes that so is the law of one who is in a bathhouse with other people. It is unclear if his intent is to say that one is to always cover himself in a bathhouse, as he is always facing people, or only after returning from the water. Vetzaruch Iyun.
[60] See Piskeiy Teshuvos 2 footnote 11
[61] Likkutei Mahrich Seder Rechitza Erev Shabbos
[62] The following laws [until Halacha 5] are taken from Yoreh Deah chapter 178, unless stated otherwise. These laws are also brought in Kitzur SHāA chapter 3 and Ketzos Hashulchan 3:2-3
[63] Michaber 178:1; As the verse states āand in their ways you shall not followā and āGuard yourself lest you follow themā. [Kitzur ibid]
[64] Rama 178:1
[65] Michaber ibid; as a Jew should be different than the gentiles also in their dress. [Rama ibid]
[66] Kitzur ibid: āclothing that are worn for haughtinessā
[67] Rama ibid: āThis is only forbidden if the clothing of the gentiles are worn by them for sake of frivolity [pritzus] or it is a gentile custom that has no logic behind it, as in such a case there is room to suspect that the custom derives from the Emorite customs, and that it derive from practices of idolatry passed down from their forefathers.ā; Beis Yosef 178; Maharik Shoresh 88
[68] Rama ibid; Beis Yosef 178; Maharik Shoresh 88
[69] Kitzur ibid; Ketzos ibid
[70] Igros Moshe Y.D. 1:81
[71] Rama ibid
[72] Rama ibid
[73] Shach 178:3
[74] As is evident from the law that one whoās evil inclination overcomes him, should wear black colored clothing. [Shach ibid]
[75] See Michaber Y.D. 178:1; Maharik Shoresh 88; Igros Moshe Y.D. 1:81; Dibros Eliyahu 34
[76] Rama Y.D. 178:1; Beis Yosef 178; Maharik Shoresh 88; Aruch on Brachos 20a
[77] Aruch ibid; Rashi on the verse [Bereishis 49:11] āUbidam Anavim Susaā that āClothing which are colored with the blood of grape are worn by women to seduce the male, and is therefore called Susa by the verseā; Dibros Eliyahu 34
[78] Shach 178:3; Maharik ibid; See Drashos Chasma Sofer 2:244
The reason: See below for the discussion of āWhat is wrong with the color redā
[79] Darkei Teshuvah 178:16 in name of Rav Yitzchak Elchonan of Kovna; Orchos Rabbeinu that so ruled Rav Kanievsky even regarding women; Dibros Eliyahu 34 regarding men; See Igros Moshe Y.D. 1:81 based on Maharik ibid that red clothing is considered āNidnud Peritzusā and hence may not be worn due to Chukos Hagoyim so long as Jews avoid wearing it. Thus, we see its dependent not on whether the gentiles actually wear it, but on whether Jews avoid wearing it or not.
[80] See Shach ibid that aside for Chukos Hagoyim, we have a tradition not to wear it, and hence why should the tradition stop simply because Chukos Hagoyim is no longer applicable; See Igros Moshe ibid; So rules Rav Eliezer Milameid and Poskim brought in next footnote [although most only discuss women and not men]
[81] Shevet Halevi 6:24-2; Beir Moshe 4:147 āSuch clothing, such as a red skirt or blouse, are an abomination, and such clothing cannot be found amongst G-d fearing Jews.ā; The Chasam Sofer did not allow any red clothing into his home; See Drashos Chasma Sofer 2:244; Rav SZāA, and Rav Chaim Kanievsky, brought in Malbushei Kavod ibid; Halichos Bas Yisrael 7 footnote 7 in name of Rav Elyashiv; Teshuvos Vehanhagos 1:136; Dibros Eliyahu 34
[82] Halichos Bas Yisrael 7 footnote 7 in name of Rav Elyashiv; Dibros Eliyahu 34
[83] Beir Moshe 4:147-13
[84] Malbushei Kavos 1:25 in name of Rav Chaim Kanievsky
[85] As it may involve Bechukoseihem Lo Seileichu, and certainly goes against the tradition and bad effect that red clothing bring onto a Jew.
[86] Rav SZāA, brought in Malbushei Kavod ibid; See Dibros Eliyahu 34
[87] Shevet Halevi 6:24
[88] Halichos Bas Yisrael 7 footnote 7 in name of Rav Elyashiv
[89] Hatzenius Vehayeshua 12 of the Admur of Zutchka; See Shevet Halevi 6:24 that any color which is immodest is included in the prohibition
[90] See Shevet Halevi 6:24 that any color which is immodest is included in the prohibition
[91] See Drashos Chasam Sofer 2:244 in name of Rabbeinu Bechayeh that red draws down the power of Maadim, which is detrimental for a Jew
[92] Aruch ibid; Rashi on the verse [Bereishis 49:11] āUbidam Anavim Susaā that āClothing which are colored with the blood of grape are worn by women to seduce the male, and is therefore called Susa by the verseā; For a secular study on this matter-see here http:::www.sciencemag.org:news:2012:02:red-dress-effect [This site was viewed by us with a filter which prevents potential immodest pictures, which may or may not be on this page. You can avoid immodest pictures from showing up by attaching a filter to your internet, and:or disabling your browser from showing pics. In general, every G-d fearing Jew must have some filtering system and:or picture blocking method installed onto his internet, to allow for Kosher internet access.]
[93] Kitzur Shulchan Aruch 3, brought in Ketzos Hashulchan 3:3
[94] Shaar Hamitzvos Parshas Eikev, brought in Kaf Hachaim 2:22
[95] Kitzur Shulchan Aruch 3 brought in Ketzos Hashulchan 3:3
[96] See Admur Kama 2:2 and Basra 2:3 and Michaber 2:3 [regarding wearing shirt inside out]; 53:32 [regarding the clothing of a Chazan]; Shabbos 114b āAny Torah scholar who wears a stained garment is liable for death as the verse states Kol Misaneiy Ahavu Mavesā [see there also regarding wearing shirt inside out]; Kitzur Shulchan Aruch 3; Ketzos Hashulchan 3:3
[97] The reason: As otherwise he will be included within āAll my haters love deathā [Mishleiy 8:36], as people will say āhow degrading Torah learners areā. [Kama ibid; Basra ibid; Perisha 2:3; Shabbos ibid; See also Admur 53:32] It is thus to be done in order not to be included within āMy hatersā Chas Veshalom. [Basra ibid]
[98] Sicha said on Night of Gimel Tamuz 1956 to the Shluchim to Eretz Yisrael
[99] The following was related by Rav Eliyahu Landa Shlita, Rosh Hayeshiva of Tomchei Temimim Kfar Chabad [Free translation]: āThe following story occurred in the city of Lubavitch. The Bochurim in Tomchei Temimim would wear their Tzitzis on top of their shirts [similar to the custom today of other Chassidic groups]. One day, the Rebbe Rashab told his son the Rebbe Rayatz, who was the official director of the Yeshiva, that upon looking out the window he saw the Bochurim Shleping their Tzitzis which was flying in all directions, and he does not like this at all. The Rebbe Rashab then said that the Bochurim should do one of the two; either to wear a long coat to cover the Tzitzis, or to tuck the Tallis Katan under their shirt. The Bochurim understood that the Rebbe Rashab preferred the first option and hence from that day and onwards the Bochurim in Lubavitch wore long coats.ā
[100] Heard from Rav Eli Landa Shlita, Rosh Hayeshiva of Tomchei Temimim Kfar Chabad, and son of the famous Gaon and Chassid Rav Yaakov Landau Zatzal; Rav Leibal Groner replied to the author that he did not hear anything either way from the Rebbe on the above said subject; It is said of Rav Gringlass that he would tell the Bochurikm to tuck in their shirts
[101] See here http://www.executivestyle.com.au/should-you-tuck-or-untuck-your-shirt-ghitf6; http://blog.fashionmetric.com/tucked-or-out/
[102] Some claim to do so as so is the Chabad custom. Others claim to do so as the Rebbe was once witnessed in his private study to wear his shirt out of his pants. Others do so as they claim that it helps them with their Tzitzis so it does not fold. See next for the negation of these claims.
[103] Regarding the first claim: This is only a recent development in Lubavitch and was not the original custom in Tomchei Temimim. Regarding the second claim: The Rebbe was never seen in public with his shirt sticking out, as he always wore a closed Kapata covering it. Even if true that the Rebbe was once witnessed with his shirt sticking out, it was in his private study when his Kapata was off, and obviously cannot serve as any precedent for Bochurim today to wear the shirts out in public. Regarding the third claim: It is simply incorrect, as the Tzitzis are more guarded from folding if they are tucked in. Likewise, the āGumiā elastic is worn by many for this purpose. Rav Eli Landa and Rav Leibal Groner likewise negated this latter point
[104] Related by Rav Eli Landa Shlita
[105] So was the custom in Tomchei Temimim in Eretz Yisrael at the time of Rav Landaās attendance.
[106] Admur Kama 2:2; Basra 2:3; Michaber 2:3; Shabbos 114b; See Alef Lamagen 3 for a thorough analysis from Talmud and Rishonim regarding this law; See Sefer Shemiras Haguf Vihanefesh [Lerner] 70:2
[107] Lit Tov
[108] Kama 2:2
[109] Basra 2:3
[110] Lit. āChalukā; See Perisha 2:3; Olas Tamid 2:1; Kaf Hachaim 2:4 that this refers to an undershirt and the reason why āChaluk/shirtā was specifically mentioned in this Halacha is because it refers to an undershirt and thus the novelty is that even though [it is covered] and is a great trouble to remove all oneās clothing and turn it over, nevertheless one must do so. [Admur ibid]
[111] Basra ibid; Perisha 2:3
[112] The reason: As when one wears a shirt inside out, the inner disparaging stitches [and threads-Basra] are visible and he will be debased in the eyes of others. [Admur ibid; MāA 2:3; Rashi Shabbos ibid]
[113] Admur ibid; Taz 2:2
If one is not a Torah scholar: If one is not a Torah Scholar, then there is no need to remove the shirt, although initially one is to wear it the right way. [Taz ibid; Perisha 2:3] The reason why specifically a Torah Scholar must be careful in this is because he must show respect for the Torah that he represents. Regarding this matter, every person can consider himself a Torah Scholar. [Olas Tamid 2:1]
Other Opinions: Some Poskim rule that every person must remove the shirt if it is inside out and wear it the right way. [Birkeiy Yosef 2:1; Tevuas Shur brought in Alef Lamagen ibid]
[114] The reason: As otherwise he will be included within āAll my haters love deathā [Mishleiy 8:36], as people will say āhow degrading Torah learners areā. [Kama ibid] It is thus to be done in order not to be included within āMy hatersā Chas Veshalom. [Basra ibid; Perisha 2:3; See also Admur 53:32]
[115] Ashel Avraham Tinyana 2; Daas Torah 2:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 70:2
[116] See Alef Hamagen 3 [towards end of Teshuvah]; Hagahos Taharas Hashulchan
[117] Seder Hayom; Ashel Avraham Butchach 2 [Mahadurah Tinyana]; See Perisha; 2:3; Olas Tamid; 2:1; Kaf Hachaim 2:4 that the reason why āChaluk/shirtā was specifically mentioned in this Halacha is because it refers to an undershirt and thus the novelty is that even though [it is covered] and is a great trouble to remove all oneās clothing and turn it over, nevertheless one must do so.
The reason: Perhaps wearing a shirt inside out can damage oneās memory just like one who puts on two clothing simultaneously. [Ashel Avraham ibid]
[118] This is implied from Basra 2:3 which adds the Halacha of not placing on two clothing simultaneously to the end of this Halacha. Seemingly they have no connection, and in Kama 2 Admur in truth placed it in two different Halachos. Likewise, in Basra ibid [as opposed to Kama] Admur omitted the reason as people will say āhow degrading Torah learners areā thus implying it should not be done even if it is not noticeable. Vetzaruch Iyun.
[119] Regarding a Tallis Katan: Those that have two holes [as is the Chabad and Chassidic custom] it should not be worn inside out, as explained in Admur in the Siddur.
[120] Ashel Avraham Butchach 2 [Mahadurah Tinyana]
[121] See Piskeiy Teshuvos 2 footnote 23
[122] See Admur Kama 2:9; 4:18; 56:17; 75:1; 91:5; 128:44; 619:19; See Sefer Shemiras Haguf Vihanefesh [Lerner] 112:1 footnote 1 in length; See Koveitz Ohalei Torah 1086
Background of ruling of Admur and resolve of contradictions: In Kama 2:9 Admur rules [without parentheses] that one may not walk barefoot, and one who does so the Sages said is considered excommunicated from G-d. This is based on Rama 2:6. Likewise in 4:18 Admur lists the feet as one of the areas that require washing of hands when touched, and seemingly this is because the feet are considered a normally covered area. However, in 75:1; 56:17; 91:5; 128:44; 619:19 Admur rules it is permitted to reveal the feet. This is clearly ruled in 75:1 in which Admur writes that the feet are considered the revealed area of a man (in areas that people walk without socks). The explanation to this apparent contradiction is as follows: In areas that it is common to walk without socks, such as with slippers or sandals, then the feet are not considered a normally covered area and hence may be revealed. [Admur 75:1] Nevertheless even in such areas one may not walk barefoot [Admur 2:9] unless it is common to walk barefoot in those areas. [Admur 91:5] Although even in such a case it is proper to wear shoes. [Igros Moshe 3:47; This is also implied from the fact in Kama Admur seems to hold that people would walk barefoot at times and hence he rules in 4:21 that one is required to wash his feet daily. See Ketzos Hashulchan 2 footnote 25 in name of Mishneh Berurah 260:4 and Peri Megadim; Ketzos Hashulchan supplements page 82] As for why in 4:18 Admur rules the touching of the feet requires washing the Kaf Hachaim 4:73 explains that according to the Mekubalim the evil spirit which resides on the feet is very strong and does not move from its place even after being washed. [Kaf Hachaim in name of Yifei Laleiv 1:22 and Mor Uketzia 4; Rav Poalim 2:4] Thus perhaps its requirement of washing is irrelevant of whether it is considered a normally covered area.
[123] Admur Kama 2:9; 4:18 [normally covered areas] [Omitted from Basra-see Koveitz Ohalei Torah ibid in length]; Rama 2:6; MāA 2:7; Darkei Moshe 2; Or Zarua Shabbos 2:43; Lev Chaim 59
Other opinions in Admur: In the following areas Admur rules that it is permitted to walk or be barefoot: Admur 75:1; 56:17; 91:5; 128:44; 619:19
[123] Shemiras Hanefesh 114; Kaf Hachaim 116:172
[124] Pesachim 113b
[125] Lev Chaim 59
[126] Mishnas Chachamim; Mishneh Halachos 11:94
[127] Maggid Meisharim Parshas Vayeishev; See also Likkutei Torah Shir Hashirim āMah Yafu Peamechaā
[128] Ketzos Hashulchan 3:3; Kitzur SHāA 3
[129] Admur ibid; MāA 2:7; Shabbos 129a; Rashbam Pesachim 112a; See Shabbos 152a
[130] Admur 75:1 āthe feet are considered the revealed area of a man (in areas that people walk without socks)ā; See also Admur 56:17 āfor example if in ones community one walks barefoot at home and only wears shoes upon leaving the houseā; 91:5; 128:44; 619:19; MāB 2:14; Sefer Shemiras Haguf Vihanefesh [Lerner] 112:1
[131] Igros Moshe 3:47; This is also implied from the fact in Kama Admur seems to hold that people would walk barefoot at times and hence he rules in 4:21 that one is required to wash his feet daily. See Ketzos Hashulchan 2 footnote 25 in name of Mishneh Berurah 260:4 and Peri Megadim; Ketzos Hashulchan supplements page 82
[132] Elya Raba 2:5 in name of Shlah; MāB 2:14 in name of Shelah; Sefer Shemiras Haguf Vihanefesh [Lerner] 112:1; See Lev Chaim 59 in length that today this should no longer be done even for Teshuvah purposes.
[133] Michaber 178:2
[134] Lit. Tzitzis Rosho
[135] To shave on the sides and leave the pera [ibid]
[136] Rama E.H. 23:6
[137] Perek Kol Hayad
[138] Batei Shukayim are legging shoes that would cover the feet and reach up until the thighs. It would not cover the Erva area. These are similar to knee-highs. [Meir Oz 128:5-4]
[139] The reason: As this can lead to spilling of seed. Now, although one can explain the Gemara to only refer to their times when they ate Teruma, and there is thus worry that oneās body may become impure, nevertheless from the fact the Rosh records this ruling it implies that it is forbidden even today. [Rama ibid]
[140] Pischeiy Teshuvah 23:4 in name of Atzei Arazim; Aruch Hashulchan 23:7
[141] Ezer Mikodesh 23
[142] Pischeiy Teshuvah 23:4 in name of Atzei Arazim; Ezer Mekodesh 23; Aruch Hashulchan 23:7
[143] Many leading Rabbanim in Eretz Yisrael have publicly come out against wearing tight fitting pants due to this reason. Others however claim there is no source for prohibiting tight fitting clothing by men, although it may not be a proper clothing to wear.
[144] See Igros Kodesh 18 p. 380; Hisvadyos 1983 2 p. 759; Shulchan Menachem 1:5; 4:1.
[145] Likkutei Sichos 10 p. 394; Hisvadyos 1991 p. 209 footnote 51; Shulchan Menachem 1:5
[146] This is accustomed amongst many Chassidim that derive from Poland. [Menachem Tziyon Parshas Ki Seitzei; Taamei Haminhagim 3 p. 30] This is similar to the Kohen Gadol that would wear two belts; the Avnet and Cheishev Haeifod. [Hisvadyos ibid]
[147] Igros Kodesh ibid; However see Shulchan Menachem 1:5 footnote 9 that some testify that the Rebbeās custom was to do so.
[148] As rules Admur in Siddur Hilchos Tzitzis that the folded areas are not considered part of the size of the Tzitzis.
[149] Likkutei Dibburim Likut 2:5
[150] See Likkutei Dibburim ibid for the remainder of the story, of how by the day of the wedding Admur removed a certain piece from the Kantinke and promised him a long life. After Admur passed away Reb Nochum would spend many hours at the gravesite of Admur in Haditch as a Tikkun for this matter that occurred with the clothing.
[151] Sichas 10th Shvat 1955 in name of Rebbe Rayatz
[152] See Kama 2:7, 46:2; Basra 2:6; 282:6; MāA 282:8; Taz 8:3; Michaber 151:6
[153] Kiddushin 31b; Shabbos 156b
[154] 46:2
[155] Basra ibid
[156] Kama ibid
[157] Lit āal roshoā
[158] 46:2
[159] Moreh Nevuchim 53 brought in Taz 8:3; Machatzis Hashekel 2:6; See Likkutei Dibburim Likut 32
[160] Basra ibid based on Taz 8:3
[161] This latter statement is missing in many versions of the Shulchan Aruch due to censorship. It does however appear in the original publishing of the Shulchan Aruch and has been reinserted in the new publishing of Kehos.
[162] Rebbe in Shaareiy Halacha Uminhag vol. 5 page 26; Igros Kodesh Vol. 22 p. 143
[163] Basra 2:6; Taz 8:3; MāB 2:11; See Measef Lechol Hamachanos 2:21; Yabia Omer 9:1; Piskeiy Teshuvos 2:9; For a thorough analysis on the obligation See Piskeiy Dinim Tzemach Tzedek 1-8
Ruling of Kama: In Kama 2:7 Admur implies that walking four cubits with a revealed head is forbidden according to law. However in 91:3 Admur rules even walking more than four Amos is merely an act of piety, and so is implied from 46:2. See next footnote.
Background:
Talmudic sources: In Kedushin 29b it says that only after marriage would they wear a kerchief on their heads and not walk bare headed. In Kedushin 33a it implies that one should cover his head in honor of Torah scholars. [However perhaps these Gemaraās are only referring to wearing a covering on top of the first covering, as will be brought below regarding wearing a hat over ones yarmulke. This also seems logical as otherwise it would create contradictions with other places in the Talmud which state that one must wear a covering over his head.] In Shabbos 156 it states that the mother of Rebbe Nachman Bar Yitzchak was careful to cover his head even when he was a small child.
Ruling of Rashal: The Rashal [Teshuva 72; brought in Beir Heiytiv 2:6 and Admur 91:4 in parentheses] rules that it is not necessary from the letter of the law to cover oneās head when he is under a roof.
Opinion of Michaber: The Michaber 2:6 rules one may not walk four Amos with a revealed head. In the Beis Yosef 46 he clearly writes that this is forbidden from the letter of the law. [Piskeiy Dinim ibid; Unlike Machatzis Hashekel 2:6 in Michaber] So also is understood from MāA 2:6 and MāB 2:11 to be the opinion of Michaber.
Opinion of Zohar: The Zohar writes that walking four Amos with a head covering is a requirement only for Torah Scholars. [Kaf Hachaim 2:15]
Summary of opinions: The following Poskim rule wearing a head covering is required from the letter of the law: Taz 8:3 [always; however see Taz Yoreh Deah 242:11 who implies that only when walking four Amos is it required]; Basra 2:6 [always]; MāB 2:11 [always] Mateh Yehuda 2:10; Nivei Shalom 2:4; Yad Ahron; Kitzur SHāA 3:6 [walking four Amos]. The following Poskim rule wearing a head covering is always a mere act of piety: Bach; Olas Tamid 2:5; Kama 91:3; Machatzis Hashekel ibid; Mamar Mordechai 91:5; Birkeiy Yosef 2:2. The Kaf Hachaim 2:15 concludes like the Zohar that for layman walking with a head covering is an act of piety.
[164] Admur Basra 2:6; Kama 46:2; 91:3; MāA 2:6
Was it an act of piety to wear a Yarmulke even when sitting and was it only an act of piety to wear it when walking more than four Amos? In Basra 2:6 and Kama 91:3 Admur rules that it was an act of piety not to walk four Amos with an uncovered head. This implies that it was not necessary, even due to piety, to wear a Yarmulke in other instances, such as when walking less than four Amos, or when sitting down, and that even when walking four Amos it was merely an act of piety. Likewise, in 46:2 Admur rules there is no prohibition from the letter of the law to not cover the head. However, in Kama 2:7 Admur rules that āOne may not walk four Amos with an uncovered head, and it is an act of piety not to walk even less than four Amos, and not to even sit, with an uncovered head.ā This implies that walking four cubits with a revealed head is forbidden according to law, and the attribute of piety only relates to not walking even less than four cubits without a head covering. [Piskeiy Dinim ibid, as rules Beis Yosef 46 and implied from Michaber 2:6; and so rules Ketzos Hashulchan 3 footnote 8; so also rules Taz Yoreh deah 242:11] Vetzaruch Iyun as 91:3 is part of the Mahadurah Kama and there is thus a contradiction between Kama 4:7 and Kama 91:3. [The above contradiction is also apparent in the rulings of the MāA 2:6 and 91:3. This contradiction is mentioned in Ketzos Hashulchan 3 footnote 8; The Machatzis Hashekel 2:6 explains [in the MāA] that in truth there is no contradiction and even walking more than four Amos is only a Midas Chassidus and it is āLav Davkaā. However this is not possible to explain in Admur which brings both laws of less than four Amos and four Amos together. Likewise, the Piskeiy Dinim learns from the wording in 2:7 that it is forbidden from the letter of the law. Vetzaruch Iyun.]
Driving or riding in a car or bus without a Yarmulke: One who is driving a car or being driven in a car or bus is considered to be walking four cubits. Hence, even in previous times it was required to wear a Yarmulke while on a wagon. [Taz Yoreh Deah 242:11] However, according to other Poskim mentioned above even walking four Amos was merely an act of piety.
[165] Basra ibid; Taz ibid and all the Poskim mentioned in previous footnotes.
The reason: In earlier times it was very common for the majority of people to at times walk around bare headed due to the heat. Hence it was [only] an attribute of piety to not walk four cubits [6 feet 4 inches] without ones head covering, [and was not required by law.] Today, however, that it is common for everyone to cover their head, it is always forbidden to walk or even sit with oneās head uncovered as by doing so one reveals an area of the body which is commonly covered, and this is immodest. Furthermore in todayās times that the gentiles walk bareheaded while the Jews which are holy cover their head due to modesty, certainly it is an obligation for one to cover his head, and one who walks or even sits without a head covering transgresses the command of āIn their statutes do not followā. [Basra 2:6]
[166] Pashut, unlike Rashal ibid
[167] See Taz 8:3 based on Gemara; Chidushei Chasam Sofer Nedarim 30; It is said in the name of the Chasam Sofer as follows: One who walks without a Yarmulke is not a āSheigetzā due to walking without a Yarmulke. Rather since he is a āSheigitzā therefore he walks without a Yarmulke. [Beir Moshe 8:40]
[168] Admur Basra 2:6; 91:3; 206:7; Michaber 91:3 in name of Yeish Omrim; Beis Yosef 91 that so is the Halacha; Rabbeinu Yerucham 16:7; Miseches Sofrim 14:15; Levush 91:3
[169] Admur 282:6 āWhen a child goes up for an Aliyah to join [the adults] his head may not be revealed due to honor of the Torah, and certainly this applies for an adult.ā; Rama 282:3 āIts forbidden to read with a revealed headā; Darkei Moshe 282:3; MāA 282:8; Or Zarua Shabbos 43
[170] 91:3
[171] Kol Bo 11
[172] Admur 282:6 āWhen a child goes up for an Aliyah to join [the adults] his head may not be revealed due to honor of the Torah, and certainly this applies for an adult.ā; Rama 282:3 āIts forbidden to read with a revealed headā; Darkei Moshe 282:3; MāA 282:8; Or Zarua Shabbos 43; See Basra 2:6, Kama 2:7; Taz 8:3; Michaber 151:6; Admur 25:42; 38:10
[173] Shlah 198 and so rules Elya Raba 2:4; MāB 2:11; Shulchan Hatahor [brought in Piskeiy Teshuvos 2 footnote 62] writes that sleeping with an uncovered head allows Kelipos to receive sustenance at night. There is a story told of the Rebbe Rayatz that he once saw one of the Yeshiva Bochurim sleeping without a Yarmulke [due to it falling off during his sleep] and he asked the student to leave the Yeshiva. Mashpim explain the reason for this is because a Torah student should be trained to have subjugation to G-d even during his sleep. It requires further research for the exact details and accuracy of this story.
[174] Shulchan Hatahor Tznius 4
[175] MāB 2:12
[176] Piskeiy Teshuvos 2:10 in name of todayās Poskim.
[177] Igros Moshe 4:40; Halichos Shlomo 2:16; Yabia Omer 6:15
[178] Brought in Seder Hadoros of Baal Shem Tov p. 13
[179] Tradition states that the brothers had a gentile drunkard working in their print house. The gentile committed suicide in the printing press and was discovered there. The brothers were accused with his murder.
[180] It is told that the brothers sang this Niggun while going through the line of soldiers. It is what helped them receive the suffering in happiness. Reb Mendal Futerfas was very fond of this Niggun and would drop buckets of tears while singing it. [Heard from Harav Chaim Shalom Deitch]
[181] Kama 2:7; Basra 2:6; based on MāA 2:6 and Tractate Shabbos 156; So also rules: Elya Raba 2:4; Kitzur SHāA 3:6; MāB 2:11; See Admur 282:6 āWhen a child goes up for an Aliyah to join [the adults] his head may not be revealed due to honor of the Torah, and certainly this applies for an adult.ā; MāA 282:8
Background:
The Gemara in Shabbos ibid states that the mother of Rebbe Nachman Bar Yitzchak was careful to cover his head even when he was a small child.
[182] Kama ibid
[183] Igros Kodesh 9:181; Shulchan Menachem 5:27; Shaareiy Halacha Uminhag 2 p. 300
[184] Igros Kodesh 9 p. 181; Shaareiy Halacha Uminhag ibid; Shulchan Hatahor Tznius 5; Divrei Yatziv 91; Shraga Hameir 3:80; See also Mishneh Halachos 7:2
[185] The will of the Rebbe Rashab to the general public printed in Ishkavta Dirrebe p. 136
[186] Divrei Yatziv ibid; Piskeiy Teshuvos 2:11
[187] Igros Kodesh 3 p. 397 [brought in Shaareiy Chinuch p. 148]; Shulchan Hatahor Tznius 5
[188] This story is brought in Tractate Kallah and shows the importance for even children to wear head coverings. [brought in Ketzos Hashulchan 3 footnote 8]
[189] Based on Admur 91:4; Basra 2:6 as summarized in Ketzos Hashulchan 3:6; and so rules MāB 2:11-12; Kaf Hachaim 2:20 based Misgeres Hazahav
Background: There are two reasons for requiring a skullcap; one is for modesty while the second is [an act of holiness that is necessary] in order to utter G-dās name, when one comes to say a blessing, or pray. Regarding modesty, covering oneās head with oneās hand suffices. Thus, one may walk more than 4 cubits if he covers his head with his hand. However, when saying G-dās name, it does not suffice to use oneās own hand as will be explained.
[190] Admur Basra 2:6 āHowever, if he places his hand on his head to cover it, it suffices as a recognition, although he may not mention Hashemās nameā; Taz 8:3; MāB 2:11
The reason: As the purpose of the Yarmulke is to cover the normally covered areas and as a sign of modesty, and Jewish identity. Thus, placing a hand on the head suffices as recognition for this matter. [Taz and Basra ibid]
Other opinions: Some Poskim rule that when one is outside, it does not suffice to place oneās hand on oneās head. [Peri Megadim 2 MāZ 5, brought in MāB ibid]
[191] Admur 91:4; Basra 2:6; MāB ibid; Ketzos Hashulchan ibid; Kaf Hachaim ibid
The reason: Oneās hand and body are one entity and the body cannot be used to cover itself. [91:3]
[192] Admur 91:4
[193] So is clearly implied from 91:3-4 and is also evident from Basra 2:6 which refers the reader to 91:3, when stating that oneās own hand cannot be used as a covering to utter blessings.
The reason: (As the Rashal ibid is completely lenient) [91:4] This means to say as follows: The Rashal rules that one never requires a head covering inside a house even when reciting a blessing. Hence, in a time of need, one may be lenient to consider another personās hand a covering. Vetzrauch Iyun why based on this we should be lenient to validate another persons hand even when outside, in which case even the Rashal requires a head covering.
[194] 91:4
[195] Halef Lecha Shlomo 3; Divreiy Yatziv 1:60; Birchas Habayis 1:22; Likkutei Mahrich Seder Levishas Begadim; Piskeiy Teshuvos 2:9
[196] Igros Moshe 1:10; See also Yechaveh Daas 4:1; Tzitz Eliezer 13:13
[197] So explains Piskeiy Teshuvos 2:9
[198] Yechaveh Daas 4:1; Tzitz Eliezer 13:13
[199] Piskeiy Teshuvos ibid; Divrei Yisrael 1:18
[200] Kaf Hachaim 2:20; Artzos Hachaim brought in MāB 2:12
Story of Rebbe Maharash: See Reshimos Devarim 3 p. 146-149 that the Rebbe Maharash once had to enter a medical bath resort which had a mandatory uncovered head policy. The Rebbe took off his Yarmulke and entered into the resort with an uncovered head. A certain Gadol within the Mussar world was also present at that time and asked the Rebbe Maharash how he could be so haste to remove his head covering. The Rebbe Maharash then showed him that he is wearing a wig and under the wig is a Yarmulke. Based on this story it ends up that the Rebbe Maharash held that in a time of need it is permitted to wear an undisguised head covering and we do not suspect for Maaras Ayin. Nevertheless the Rebbe was still particular to wear a Yarmulke under the wig and did not suffice with the wig as a head covering. Whatever the case, one should not deduce Halachic matters from an oral story as many times the story tellers were not particular of all the details involved as well as that stories traditionally evolve throughout the generations.
[201] Peri Megadim; MāB 2:12; Sdei Chemed Klalim Mareches 3; Toras Chaim Sofer 5; Piskeiy Teshuvos 2 footnote 57
[202] MāB 2:12
[203] Piskeiy Teshuvos 2 footnote 57
[204] Admur 91:4; Igros Moshe 4:2
[205] As one of the reasons mentioned above is so one appear like a Jew and when one wears a common hat this is not recognizable.
[206] Chasam Sofer 6:2 brought in Sdei Chemed Brachos 1:42; Piskeiy Teshuvos 2 footnote 57
[207] Ketzos Hashulchan 3:8
The Reason: Being that walking four cubits without a head covering is more severe than walking less than four cubits, therefore one should follow the above method. [see also Chapter 3 Halacha 3 regarding one who does not have water near his bed upon awakening]. Vetzaruch Iyun Gadol as by doing so one is delaying his head from being covered and thus transgressing Tznius and āIn their statues they shall not followā. Hence it seems Pashut that according to Admur in Basra if one is outside he should certainly go home as soon as possible and not be without a head covering. Vetzaruch Iyun.
[208] Ketzos Hashulchan 3:8
Being that walking four cubits straight without a head covering is more severe then walking less then this amount, therefore
[209] Admur 91:4; Piskeiy Teshuvos 2:10
[210] MāB 2:12
[211] Elya Raba 91; MāB 2:12 relying on opinion of Rashal; Shulchan Hatahor 2:1; 91:2; Vetzaruch Iyun according to Admur if he would allow one to be lenient in a case of need like the Rashal, just like he rules regarding another personās hand that even initially one may be lenient like the Rashal.
[212] Beir Moshe 8:40; As one transgresses āChukos Hagoyimā. See also Toras Yekusiel 12; Minchas Yitzchak 3:33; Piskeiy Teshuvos 2 footnote 57
[213] Igros Moshe 4:2; 5:11; based on those that rule it is a mere custom to wear a head covering and hence in a case of loss one may be lenient against the custom. This would not apply according to Admur.
[214] Beir Moshe ibid; See Igros Kodesh 3 p. 372
[215] Piskeiy Teshuvos 2:10; Igros Moshe 4:40
[216] Yeshuos Moshe 3:15; Halichos Shlomo 2:16; Oar Letziyon 2:7-13; Yabia Omer 9:1; Piskeiy Teshuvos 2:10; 91:2
[217] As his Davening is an abomination, just like one who prayed near feces. [ibid]
[218] Igros Moshe 4:40 as perhaps the mere act of prayer without a head covering is an abomination. [ibid]
[219] As even one who knowingly said a blessing near feces is not to repeat the blessing due to doubt. [185:5]
[220] MāB 2:11
[221] See Piskeiy Teshuvos 2 footnote 84; Biur Halacha 2
[222] See Shaareiy Teshuvah 2:3; Kaf Hachaim 2:17; Piskeiy Teshuvos 2:12
[223] Bechor Shur brought in Shaareiy Teshuvah ibid; Birkeiy Yosef 2:2
[224] Ben Ish Chaiy Vayishlach 16 [Wear it until reach the shower room]; Custom of meticulous Jews, brought in Bechor Shur ibid and so he [Rav Gedalya Shur] testifies to be his personal custom; Shulchan Hatahor 2:3
[225] Kaf Hachaim ibid and he concludes that so is the custom amongst some people.
[226] Shulchan Hatahor Tznius; See Minchas Yitzchak 4:60
A story with Reb Hillel: It is told of Rav Hillel Paritcher that he would wear a Yarmulke even while immersing in the Mikvah. The Yarmulke would float on the water and when he would lift his head from under the water he would do so in a way that the Yarmulke went on his head immediately upon exiting. It once occurred that he could not find his Yarmulke and he hence did not lift his head from the water for quite some time. Miraculously he survived the ordeal. [To note that Reb Hillel was known for his excessive stringencies which was not meant as a directive for the public to follow.]
[227] See Halacha 6B in Q&A
[228] Piskeiy Teshuvos 4:12 footnote 82
[229] Sheivet Halevy 8:47; Piskeiy Teshuvos 2:10
[230] It is permitted from the letter of the law to give them food without mention about a head covering however it is best to mention it. However regarding a blessing one must tell them to say a blessing as explained in 169:2. [Sheivet Halevy ibid]
[231] See Piskeiy Teshuvos 169:3
[232] See Yabia Omer 6:15; Tefilah Kehilchasa 7:74; Piskeiy Teshuvos 91:2
[233] See Piskeiy Teshuvos 21:2 footnote 42
[234] See Admur Kama 2:7, 46:2; Basra 2:6; 282:6; MāA 282:8; Taz 8:3; Michaber 151:6
[235] Kiddushin 31b; Shabbos 156b
[236] Admur 46:2: Wearing a covering on oneās head is an attribute of modesty and holiness. For this reason by the morning blessing said regarding wearing a hat, the term used is āOter Yisrael Bisifaraā, as by Jews the hat is not worn for physical enjoyment, as is by gentiles, but for a spiritual purpose.
[237] Basra ibid: Today, in our times, since it is common for everyone to always cover their heads it is always forbidden to walk, or even sit,with oneās head uncovered, as by doing so one reveals an area of the body which is commonly covered, and it is thus immodest.
[238] Admur 46:2: Wearing a Yarmulke represents fear of heaven and by wearing it one draws upon oneself heavenly awe. See also: Moreh Nevuchim 53 brought in Taz 8:3; Machatzis Hashekel 2:6; See Likkutei Dibburim Likut 32 that it is done out of respect for the Shechina which resides over oneās head
[239] Basra ibid based on Taz 8:3: In todayās times that the gentiles walk bareheaded while the Jews which are holy cover their head due to modesty, certainly it is an obligation for one to cover his head, and one who walks or even sits without a head covering, like a gentile, transgresses the command of āIn their statutes do not followā.
[240] Rebbe in Shaareiy Halacha Uminhag vol. 5 page 26; Igros Kodesh Vol. 22 p. 143: In todayās times wearing a skullcap has additional meaning, being that it represents to others that one is Jewish and holds on to the Jewish faith. Thus this mitzvah is unique being that it is connected to the identification of us being the chosen people.
[241] Based on Admur 91:4; Basra 2:6 as summarized in Ketzos Hashulchan 3:6; and so rules MāB 2:11-12; Kaf Hachaim 2:20 based Misgeres Hazahav
Background: There are two reasons for requiring a skullcap; one is for modesty while the second is [an act of holiness that is necessary] in order to utter G-dās name, when one comes to say a blessing, or pray. Regarding modesty, covering oneās head with oneās hand suffices. Thus, one may walk more than 4 cubits if he covers his head with his hand. However, when saying G-dās name, it does not suffice to use oneās own hand as will be explained.
[242] Admur Basra 2:6 āHowever, if he places his hand on his head to cover it, it suffices as a recognition, although he may not mention Hashemās nameā; Taz 8:3; MāB 2:11
The reason: As the purpose of the Yarmulke is to cover the normally covered areas and as a sign of modesty, and Jewish identity. Thus, placing a hand on the head suffices as recognition for this matter. [Taz and Basra ibid]
Other opinions: Some Poskim rule that when one is outside, it does not suffice to place oneās hand on oneās head. [Peri Megadim 2 MāZ 5, brought in MāB ibid]
[243] Admur 91:4; Basra 2:6; MāB ibid; Ketzos Hashulchan ibid; Kaf Hachaim ibid
The reason: Oneās hand and body are one entity and the body cannot be used to cover itself. [91:3]
[244] So is clearly implied from 91:3-4 and is also evident from Basra 2:6 which refers the reader to 91:3, when stating that oneās own hand cannot be used as a covering to utter blessings.
The reason: (As the Rashal ibid is completely lenient) [91:4] This means to say as follows: The Rashal rules that one never requires a head covering inside a house even when reciting a blessing. Hence, in a time of need, one may be lenient to consider another personās hand a covering. Vetzrauch Iyun why based on this we should be lenient to validate another persons hand even when outside, in which case even the Rashal requires a head covering.
[245] Admur 91:4
[246] Admur 91:4; Michaber 91:4; Terumas Hadeshen 10
[247] Chasam Sofer 6:2 brought in Sdei Chemed Brachos 1:42; Piskeiy Teshuvos 2 footnote 57
[248] Halef Lecha Shlomo 3; Divreiy Yatziv 1:60; Birchas Habayis 1:22; Likkutei Mahrich Seder Levishas Begadim; Piskeiy Teshuvos 2:9
[249] Igros Moshe 1:10; See also Yechaveh Daas 4:1; Tzitz Eliezer 13:13
[250] So explains Piskeiy Teshuvos 2:9
[251] Yechaveh Daas 4:1; Tzitz Eliezer 13:13
[252] Piskeiy Teshuvos ibid; Divrei Yisrael 1:18
[253] Piskeiy Teshuvos 2 footnote 57
[254] Kaf Hachaim 2:20; Artzos Hachaim brought in MāB 2:12
Story of Rebbe Maharash: See Reshimos Devarim 3 p. 146-149 that the Rebbe Maharash once had to enter a medical bath resort which had a mandatory uncovered head policy. The Rebbe took off his Yarmulke and entered into the resort with an uncovered head. A certain Gadol within the Mussar world was also present at that time and asked the Rebbe Maharash how he could be so haste to remove his head covering. The Rebbe Maharash then showed him that he is wearing a wig and under the wig is a Yarmulke. Based on this story it ends up that the Rebbe Maharash held that in a time of need it is permitted to wear an undisguised head covering and we do not suspect for Maaras Ayin. Nevertheless the Rebbe was still particular to wear a Yarmulke under the wig and did not suffice with the wig as a head covering. Whatever the case, one should not deduce Halachic matters from an oral story as many times the story tellers were not particular of all the details involved as well as that stories traditionally evolve throughout the generations.
[255] Peri Megadim; MāB 2:12; Sdei Chemed Klalim Mareches 3; Toras Chaim Sofer 5; Piskeiy Teshuvos 2 footnote 57
[256] MāB 2:12
[257] Admur 91:4; Igros Moshe 4:2
[258] As one of the reasons mentioned above is so one appear like a Jew and when one wears a common hat this is not recognizable.
[259] Rav Yaakov Emdin in his Siddur, brought in Ketzos Hashulchan 3:4; Damesek Eliezer 6:7 writes that the custom of all the Geonim and Tzaddikim is to walk with a Yarmulke under their hat and that this is an age old Jewish custom; Mahritz Shabbos 118b; Maharsha Shabbos 156b; Shulchan Hatahor Mamar Tznius 4
Making the Yarmulke visible under the hat: There is a tradition recorded in the name of Rav M.M. Rimnov to be particular to extend the Yarmulke below the hat in a way it is visible on the outside in order to distinguish ourselves from the gentiles. [Piskeiy Teshuvos 2 footnote 64]
[260] Rebbe in Igros Kodesh 18 p. 394, brought in Shulchan Menachem 1:6
[261] Rebbe in Igros Kodesh 18 p. 394, as explained in Shulchan Menachem 1:6 and Kovetz Yagdil Torah (Israel) vol. 4 page 1827.
[262] Chapter 16 Mishneh 4 as explained by the Bartenura
[263] Mahritz Shabbos 118b; Maharsha Shabbos 156b; The Mahrtitz on the Gemara in Shabbos 118b [regarding not walking with oneās head uncovered] explains that it refers to wearing a covering over his first covering, as this brings person to fear of heaven. So also explains the Maharsha on Tractate Shabbos 156b regarding the mother of Nachman Bar Yitzchak that she was careful her son be with a double covering. [Brought in the Sefer Amudei Arazim.]
[264] Sefer Hasichos 1947 p. 158
[265] Midrash Pinchas 31 [Pinchas of Koretz]
[266] Tradition brought in Piskeiy Teshuvos 2 footnote 64
[267] See MāB 91:12; Piskeiy Teshuvos 91:3
[268] Admur 183:6
[269] Salmas Chaim 181; Sdei Chemed Mareches Brachos 1:42
[270] Perhaps this serves in the place of a covering just like was ruled in Basra 2:6 regarding placing oneās hand over his head if he does not have a Yarmulke. Now although doing so is invalid for reciting blessings, nevertheless since oneās head is already covered perhaps placing a hand over the Yarmulke serves as a āHekerā in place of the hat and is hence valid just like it is ruled in 2:6. Vetzaruch Iyun as to if there is any Rabbinical authenticity to this custom.
[271] Shulchan Hatahor Tznius 4
[272] See Ashel Avraham Butchach 240, brought in Orchos Chaim 240:8; Kaf Hachaim 240:53; Taharas Yisrael 240:53; Sheyikadesh Atzmo 32:5; Pashut! As the sewing of the two parts turns them into one garment and people do not consider it two garments. Is a coat with a wool lining considered two garments? Furthermore, if it were considered two garments then it should be prohibited to remove and wear being that one is to avoid wearing and removing two garments at the same time. [See Halacha 6E] Furthermore it would be considered as two of the 18 garments that may be removed in case of a fire.
[273] Toras Moshe [Chasam Sofer] 4 Pesach; Torah Leshma [Ben Ish Chaiy] 369
[274] Toras Moshe ibid
[275] Admur Kama 2:3-6; Basra 2:4
[276] Basra 2:4; That one must serve with his right hand. [Zevachim 24a]
[277] This refers to the inauguration of the Leviyim in the times of the Mishkan. The right thumb of the hand and foot were smeared with oil. [Vayikra 8:23]
[278] On the eighth day the right thumb of the hand and foot were smeared with blood and then oil. [Vayikra 14:14; 14:17; See Even Ezra 14:14]
[279] The shoe is worn on the right foot. [Rambam Hilchos Yibum Vechalitza 4:6; Even Haezer 169:24]
[280] See Kama 2:3; MāB 4:22 in name of Artzos Hachaim
[281] Basra 2:4
Ruling of Kama 2:3: It is interesting to note that in the Kama this Halacha is brought prior to the Halacha explaining the importance of the right, and the explanation there seemingly is brought only to explain why even by shoes the right is given precedence. In the Basra however all these Halachos are mentioned as a continuation of the explanation for why we give honor to the right.
[282] Kama 2:3
[283] Kama 2:3; omitted in Basra; see also Kama 4:10 and Siddur that for this reason we also fist take the washing cup in our right and then place it into our left. [See chapter 4 Halacha 7] This ruling is based on Arizal in Shaar Hakavanos and is brought in MāA [Kaf Hachaim 2:7]
[284] Kitzur SHāA 3:4; Kaf Hachaim 2:12; mentioned in Kama 2:5 and Basra 2:4 regarding shoes
[285] As by doing so one honors his right side.
[286] See Toras Yekusiel 1:8 and 101 for a thorough discussion on this matter.
Background:
The Chassidim and Ashkenazim practice different orders in dress. The Chassidim get dressed starting from the top, while the Ashkenazim from the bottom. The order of getting dressed and undressed is discussed in Tractate Derech Eretz Zuta and Raba. It is also mentioned with regards to how the Kohanim would dress in their priestly garb when serving in the Temple. In Derech Eretz Zuta 8 it states to get undressed from bottom to top [and hence one is to get dressed from top to bottom]. In however Derech Eretz 10 it implies one is to get undressed from top to bottom, and so is the order of dress of the Kohanim. The following are the opinions and reasons behind the customs.
[287] Miseches Derech Eretz Zuta chapter 8; Oar Tzaddikim 1:8; Toras Yekusiel 1:8 and 101; Mishneh Sachir 2:2; Minchas Yitzchak 4:60; Shulchan Hatahor Tznius 4; Kaneh Bosem 2:1; Shraga Hameir 1:24; Piskeiy Teshuvos 2:4
The source: In Derech Eretz Zuta 8 it states to get undressed from bottom to top [and hence one is to get dressed from top to bottom]. The Sefer Oar Tzaddikim ibid of Rav Meir Papirish, a student of the Arizal, writes to precede the Tzitzis to the pants. The Minchas Yitzchak ibid writes this order as a tradition from the Tzaddik of Ziditchov. He then concludes that this is the ācustom of all the G-d fearingā; The Shulchan Hatahor ibid writes that those that get dressed and undressed the opposite way are considered Perutzim [licentious].
The reason: This order is followed in order so one precedes his Tzitzis which is a Mitzvah to other clothing. [Oar Tzaddikim ibid; Toras Yekusiel ibid]
[288] Ben Ish Chaiy Vayishlach 16; Kaf Hachaim 2:9; Minchas Yitzchak 4:60
[289] Toras Yekusiel ibid based on the order mentioned in Derech Eretz 10, and the order of dress and undress of the Kohanim mentioned in Yuma 23. The Kaneh Bosem ibid writes that the Ashkenazim misunderstood the wording in Derech Eretz 10 and in truth it is a source for the Chassidic custom and not the Ashkenazi custom, and so retracts also the Toras Yekusiel in a latter response that he made a mistake in the understanding. The dispute stands as with regards to if the word Pirkoso is understood to mean pants or shirt. Since it is the last item mentioned there to remove, therefore if itās translated as pants it is a source for the Ashkenazim. If it is translated as shirt then it is a source for the Chassidim.
The reason: This order is followed in order so one covers his Erva as soon as possible. [Toras Yekusiel ibid]
[290] See previous footnotes
[291] Toras Yekusiel 1:8 and 101; Mishneh Sachir 2:2; Minchas Yitzchak 4:60: ācustom of all the G-d fearingā; Shulchan Hatahor Tznius 4; Kaneh Bosem 2:1; Piskeiy Teshuvos 2:4
[292] Minchas Yitzchak 4:60; Piskeiy Teshuvos 2:12; See Shaareiy Teshuvah 2:3; Birkeiy Yosef 2
[293] Toras Yekusiel ibid.
[294] Beir Moshe 2:1; Piskeiy Teshuvos 2:4; Shaareiy Teshuvah 2:2 in name of Bechor Shor page 111; MāB 2:6 regarding wearing the right shoe first; see also chapter 4 Halacha 7B regarding washing hands and see there Peri Megadim 158 AāA 1; MāB 4:22 in name of Artzos Hachaim; Amudei Hashulchan 2:2; Kaf Hachaim 4:35; Miasef Lekol Hamachanos 4:53
[295] As based on Kabala the attribute of Chesed and Gevurah remains by the right and left of all people, even if one is right handed. [ibid; See Seder Hayom based on Zohar]
[296] Sefer Dinei Iter p. 43-46 based on Tzemach Tzedek Orach Chaim 4:6 and 5:8 regarding Netilas Yadayim, and based on Admur 183:7 that a lefty is to hold the Kos Shel Bracha in his left hand; 651:14 that a lefty is to hold the Lulav in his left hand; So writes also Rav Ginzberg in Haaros Ubiurim 783 p. 74
[297] Piskeiy Teshuvos 2 footnote 24 regarding shoes
[298] Az Nidbaru 11:24
[299] Ketzos Hashulchan 3:4; Taamei Haminhagim 5; Menachem Tziyon [of Rimnov]; Rebbe in Hisvadyos Vayeishev 1990 p. 50
[300] The reason for this is because this represents placing Chesed over Gevurah as well as it was the ways of the gentiles to wear the left over the right and hence we should dress contrary to them. [Menachem Tziyon ibid]
[301] See Rebbe ibid that one should use his time on Nittle to sew the buttons right over left.
[302] Menachem Tziyon ibid
[303] Seen on Living Torah Parshas Bo 5774; Heard from the son of the person who the story occurred with.
[304] See Piskeiy Teshuvos 2 footnote 26
[305] Taamei Haminhagim 5
[306] See Beir Moshe 2:1-3; Dinei Iter for a long list of matters that one is to do with his right hand and how a lefty is to do them. Only a few examples will be brought below.
[307] Beir Moshe 2:1-3; Dinei Iter 25:3; However see Hiskashrus 467 p. 18
[308] 183:7
[309] Dinei Iter 31:2 based on 206:8; Sefer Tevilas Keilim 9 footnote 13
[310] Dinei Iter 28:2
[311] Dinei Iter 27:1
[312] Dinei Iter 24:7; Chaim Veshalom 2:9; Aruch Hashulchan Even Haezer 27:4
[313] Basra 2:4
Other Opinions: Some Poskim rule that the giving of precedence to the left when it comes to tying only applies to shoes, however when tying other clothing one is to precede the right side. [MāB 2:6 in name of Artzos Chaim 2:4]
The following Poskim rule like Admur that by all clothing the left precedes by tying: Siddur Yaavetz; Kitzur SHāA 3:4; Aruch Hashulchan 2:7; Likkutei Mahrich āLevishas Habegadimā; Miasef Lechol Hamachanos 2:15; Beir Moshe 2:3
[314] The Reason: Although when placing on or removing clothing honor is given to the right side, as explained above, nevertheless by tying laces, honor and precedence is given to the left, as the left arm was honored by the Torah to have the Tefillin wrapped on it. [ibid]
[315] Mishneh Halachos 13:3; Piskeiy Teshuvos 2:5 and other Poskim mentioned there in footnote 38
[316] Piskeiy Teshuvos ibid
[317] Kama 2:4; Basra 2:4
[318] Kama ibid
[319] The Reason: Although when placing on or removing shoes honor is given to the right side, as explained above, nevertheless by tying shoes that have laces, honor and precedence is given to the left, as the left arm was honored by the Torah to have the Tefillin wrapped on it. [ibid] Alternatively the reason is because the Jewish people merited the Mitzvah of Tefillin through the shoe laces which Avraham refused to take from the Sodomite people after winning the war. [Chulin 89a] Hence we emphasize this by honoring the left side [the area of Tefillin] whenever we have to tie a lace. [Levush 2:4]
[320] Admur Kama and Basra ibid, based on Rama 2:4 and so is written in Shaar Hakavanos; As precedence was only given to the left with regards to tying the shoes, just like the Tefillin are tied on the left arm. [Kama ibid] The novelty here is that even though one is unable to honor the left with tying it first, due to lack of laces, one nevertheless precedes the right shoe in wearing it first.
In Makor Chaim 25:5 [of Rav Chaim Hakohen, student of Arizal] he writes that if one does not have laces on his shoes then he is to only partially enter his foot into the right shoe, and he is to then wear the left shoe and only then complete the insertion of his right foot into the shoe.
[321] Kama 2:5; Basra 2:4; Michaber 2:5
[322] Yifei Laleiv 2:3; Kaf Hachaim 2:10
[323] See Piskeiy Teshuvos 2 footnote 27
[324] MāB 2:7
[325] Az Nidbaru 11:24; Piskeiy Teshuvos 2:5
[326] See Shaareiy Teshuvah 2:6; MāB 2:6; Piskeiy Teshuvos 2:6; Halichos Shlomo 2:20
[327] Shaareiy Teshuvah 2:2 in name of Bechor Shor page 111
[328] Dinei Iter 2:6
[329] This is defined as whichever foot is stronger and hence used more when running, kicking etc. [Piskeiy Teshuvos 2 footnote 41]
[330] Shaareiy Teshuvah 2:2 in name of Bechor Shor page 111; MāB 2:6; As since the left [weak] side of a lefty is his right hand and on that hand he puts on Tefillin, therefore he should tie his right shoe first.
[331] Bechor Shur ibid; and so concludes Toras Chaim Sofer 3; Minchas Yitzchak 10:1
[332] MāB 2:6; Some versions of Shaareiy Teshuvah ibid support this understanding; So concludes Dinei Iter p. 61-65; See however Toras Chaim Sofer 3; Minchas Yitzchak 10:1
[333] Bechor Shur ibid rules that even in this case that he is right handed and thus places his Tefillin on his left arm, he is to nevertheless tie his right shoe first as in this regard the right is considered his left and the Torah preceded the left to the right regarding tying. However according to MāB 2:6 which depends the matter on the arm that the Tefillin are tied on, certainly he is to first tie the shoe on his left foot.
[334] Halichos Shlomo 2:20
[335] Piskeiy Teshuvos 2:5 in name of Poskim of today
[336] Halichos Shlomo 2:2 in name of Rav SZāA
[337] The question here is whether the above precedence given to the left applies only to shoes which have laces or also to shoes which have straps, and its only regarding slip-ons that it is not applicable? On the one hand it says āTyingā which does not apply to straps. However on the other hand, the Tefillin is not tied on oneself, but is rather wrapped, similar to straps.
[338] Mishneh Halachos 13:3; Piskeiy Teshuvos 2:5 and other Poskim mentioned there in footnote 38
[339] Tiferes Adam 3:1; Az Nidbaru 5:26; Piskeiy Teshuvos 2:7
[340] Miasef Lechol Hamachanos 2:16; Beir Moshe 2:3
[341] Halichos Shlomo 2:20
[342] Piskeiy Teshuvos 2:7
[343] Orach Neman 8; Luach Eretz Yisrael
[344] Dvar Yehoshua 3:75; Sheivet Hakehasi 6:1
[345] Admur Kama 2:3; Basra 2:3; MāA 2:3; Arizal Shaar Hakavanos Inyan Birchas Hashachar
[346] Admur Basra 2:3, Based on Arizal Shaar Hakavanos Inyan Birchas Hashachar
[347] Admur Basra ibid; However, in Kama ibid the wording is āIt is good to be carefulā
[348] To note that in Kama ibid Admur adds the word ātogether simultaneouslyā while in Basra he just writes together.
[349] The above adherence is only written with regards to wearing two pieces of clothing together. No mention is made in the Poskim or Mekuballim regarding whether this law applies when removing the clothing; if one may remove two pieces of clothing together. The following is the available sources on the subject.
[350] Orchos Chaim [R. Gedaliah Lipshitz, brought in Shulchan Melachim on the Kitzur Shulchan Aruch]; Halichos Shlomo 2:22
[351] Shulchan Hatahor 2:1 [Komrono]; Minchas Aron 22:12; Yayin Tov 11; Shraga Hameir 4:87
[352] Ateres Rosh Shaar Yom Hakippurim 2 [p. 29]; See also Toras Chaim Parshas Teruma p. 620 āāWe find that one who removes two garments simultaneously that it is difficult for [i.e. causes] forgetfulness.ā; See also Mamarei Admur Haemtzai Devarim 1:114; 4:1234
[353] See Kovetz Yagdil Torah (Israel) vol. 1 page 122.
[354] Ruach Chaim 2:3; Kaf Hachaim 2:6
[355] Piskeiy Teshuvos 2 footnote 13; However, Tzaruch Iyun from the law on Shabbos in which many Poskim rule it is permitted to wear this cover over oneās hat on Shabbos even in an area without an Eiruv being that it is considered like a clothing. [See Minchas Yitzchak 3:26; Sheivet Halevy 1:61; Rashdam 4; Chelkas Yaakov 2:6]
[356] Yifei Laleiv 2:3
[357] Aruch Hashulchan 2:6; Pnei Meivin 226; Shulchan Melachim 3:17; Tzitz Eliezer 7:2
[358] Miaseif Lechol Hamachanos 1:12 based on numerous Poskim that consider shoes to be clothing
[359] Ashel Avraham Butchach 2
[360] Piskeiy Teshuvos 2:3 based on Ashel Avraham Butchach 2; Vetzaruch Iyun as the allowance of the Ashel Avraham is based on the fact that one of the clothing is a minority of the other clothing, as understands Miaseif Lechol Hamachanos 2:12, and hence if the two clothing are the same size, such as two socks, or two sleeves, how would this allowance apply according to the Ashel Avraham.
Other Poskim: Some Poskim are stringent in the above matter. [Yayin Tov 11; Rivivos Efraim 1:4]
[361] Arizal ibid, brought in Kaf Hachaim 2:6; See also Ateres Rosh p. 30
[362] Gemara Brachos 51a brought in MāA 4:1; MāB 4:2; Darkei Chaim Veshalom 13 would not even allow someone to pass him his towel; Divrei Yatziv 1:2; Piskeiy Teshuvos 2:5; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:17
[363] Brachos 51a due to danger of Mazikin
[364] Darkei Chaim Veshalom 13; Piskeiy Teshuvos 4:5
[365] Darkei Chaim Veshalom 13; See Ashel Avraham Butchach which leaves this matter in question
[366] Piskeiy Teshuvos ibid
[367] Kama 2:6, Basra 2:4; MāA 2:4; Ben Ish Chaiy Vayishlach 17
The Aruch Hashulchan 260:3 writes that after washing the head one is to wash the heart, right hand, left hand, right leg, left leg. The same applies regarding the order of applying soap.
Other Opinions: The MāA ibid brings the Darkei Moshe which writes that he has not seen people being careful in the order of bathing and smearing. The Kaf Hachaim 2:8 brings the Mateh Yehuda 2:5 which suggests that perhaps the reason for this is because back then it was not common to bathe every day and hence it was not considered a matter of respect to precede one limb over the other. Nevertheless he concludes that one who is careful in this is blessed.
[368] Based on Kama ibid that also when anointing one is to precede the head.
[369] In the Basra ibid Admur writes to wash the right hand first. However in Kama ibid the word hand is omitted and perhaps it refers to the entire right side of the body; that it is to be washed first.
[370] Admur in Hilchos Shemiras Haguf ;;Vehanefesh 9
[371] Kama 2:6; Basra 2:4
The Aruch Hashulchan 260:3 writes that after washing the head one is to wash the heart, right hand, left hand, right leg, left leg. The same applies regarding the order of applying soap.
[372] Kama ibid
[373] Admur Basra 2:5; Kama 2:7 with slight differences; Michaber 2:6; Brachos 43b; Kiddushin 31a
[374] It requires further analysis as to the need of these seemingly superfluous words which are not written in the Michaber. Perhaps it is teaching us that the above method of walk begins to apply as soon as one begins walking after awakening and not only when walking in public.
[375] Basra ibid; in Kama ibid it says āwith his figure slightly bentā and does not specify the head.
[376] Basra ibid
[377] Basra 2:5; as the verse states āAnd they went with stretched necks and deceiving eyesā [Basra ibid]
[378] Admur Kama and Basra ibid; MāA 2:5; Taz 2:4; Olas Tamid 2:5; Elya Raba 2:3; Implication of Brachos ibid [according to our current Girsa] āOne who walks even four Amos]
The reason: It is forbidden to walk with a straight posture for even less than 4 cubits being that the verse states that Hashemās glory fills the entire earth [which implies that his glory reaches and descends below] and thus one who walks with a straight posture is considered as if he is repelling away [and pushing up] the Shechinah. [Kama and Basra ibid with changes in wording. Vetzaruch Iyun on the meaning behind the differences; See Brachos ibid who writes and Kiddushin ibid]
Other Poskim: Some Poskim rule that it is permitted to walk less than 4 Amos in this posture. [Machazik Bracha 2:1; Peri Megadim 2 AāA 5; Implication of Girsa in Kiddushin ibid which omits the word āevenā and so is also the Girsa of some in Brachos ibid] However, other Poskim, including Admur, rule that it is forbidden to walk this way even less than 4 Amos. These Poskim interpret the Gemara which states ā4 Amosā to be inexact. Practically the main opinion is like the above opinion which is stringent. [Kaf Hachaim 2:13]
[379] Admur Kama and Basra ibid; Brachos ibid
[380] Basra ibid; In Kama ibid it says āBecause it appears that one is pushing awayā¦ā
[381] Basra ibid
[382] These parentheses are in the original
[383] Sefer Shemiras Haguf Vihanefesh [Lerner] 110:1-5
[384] Admur 301:1-2 and 90:13 and 271:19; MāA 90:25; 301:1; Shabbos 113B; Brachos 6b and 43b; Taanis 10b; Tosafus Taanis ibid; MāB 90:42; 301:1; Kitzur SHUāA 32:27
Other opinions: Some Poskim rule that there is no restriction against walking in large strides at all, but rather against skipping. [Aguda Taanis 1:5 in name of Tosafus, brought in MāA 301:2 and Admur Kuntrus Achron 301:1] Other Poskim rule that there is never a prohibition against taking large strides or skipping during the week, and it only applies on Shabbos. [Tosefes Shabbos 301:3]
[385] Admur 301:1-2 and 90:13; Rama 301:1; Hagahos Ashri Eiruvin 2 in name of Or Zarua Eiruvin 143; Rebbe Yishmael Shabbos 113b; See Sefer Shemiras Haguf Vihanefesh [Lerner] 110:3
Other opinions: Some Poskim rule there is no prohibition against taking long strides on Shabbos. [Aguda Taanis 1:5 in name of Tosafus; implication of Rambam 24:4, brought in Kuntrus Achron 301:1 and MāA 301:2; Minchas Shabbos Shiyurei Mincha 90:1; See Piskeiy Teshuvos 301:1 footnote 8]
[386] Admur ibid; MāA 301:2 that the foot is half an Ama and one may not walk in strides larger than a half Ama between the two feet; Shabbos ibid and Rashi there; Ketzos Hashulchan 117:2;
[387] MāB 301:3; See Sefer Shemiras Haguf Vihanefesh [Lerner] 110:2 footnote 4
[388] Aguda Taanis 1:5 in name of Tosafus, brought in MāA 301:2 and Admur Kuntrus Achron 301:1
[389] See Sefer Shemiras Haguf Vihanefesh [Lerner] 110:6 footnote 10
[390] Brachos 43a
[391] Igros Kodesh 11:375, and whoever is more careful in this adds to his eyesight
A directive of the Rebbe to an individual to use red wine: See JEM āHereās My Storyā of 16th Sivan 5773 that Dr. Leonard Lovitch [a surgeon living in LA] received a directive from the Rebbe to be particular to drink only red wine for Kiddush and Havdalah as a Segulah for his dislocated eye, and failing eyesight, to return to normal, which miraculously a few weeks later after drinking red wine for Kiddush and Havdalah! Nonetheless, as with all private directives of a Rebbe [i.e. Horah Pratis], no Halachic matters, or even acts of piety can be derived from this story, as it was a Tikkun meant for that individual, and does not come to add or subtract from the Halacha explained above, which is the directive for the masses.
[392] Igros Kodesh 11:375, printed in Shulchan Menachem 2:66; See Pirkei Derebbe Eliezer 20 in Pirush Radal
[393] Rashi Brachos ibid and Shabbos ibid
[394] Perisha 269; Igros Kodesh 12:226, printed in Shulchan Menachem 2:145; See Admur 296:5
[395] Tur 269 and Tosafus Pesachim 110a in name of Rav Nutranaiy Gaon; See Maharsha Brachos ibid, Perisha ibid; Igros Kodesh 12:226, printed in Shulchan Menachem 2:145 and footnote 2 there
[396] Igros Kodesh, printed in Shulchan Menachem ibid footnote 6; See Eiruvin 65a; Sanhedrin 38a and Rashi there
[397] See Admur 296:4
[398] Admur 271:19; Rama 271:10; Maharil Shabbos 2; MāA 271:23; See Likkutei Sichos 22:283
The reason: As two times the word Ner/× ×Ø is 500 which heals the damaged eyesight which occurs to one who takes large steps and loses 1/500th of mans sight. [Admur ibid]
[399] Elya Raba 301:3; PāM 301 AāA 1; Ran Shabbos 113
[400] Admur ibid; Implication of Michaber 301:3; Rambam 24:4; Kaf Hachaim 301:4
[401] Admur ibid; MāA 301: Agguda in name of Tosafus; See MāB 301:8 in name of Grāa
[402] See Admur 90:13
[403] Admur Kuntrus Achron 301:1
[405] Minchas 90; Ketzos Hashulchan 117 footnote 5
[406] Admur 90:13 and 301:2; Michaber 301:1; Brachos 6b; PāM 90 AāA 25 in name of Maharsha; MāB 90:42; Aruch Hashulchan 90:16; Sefer Shemiras Haguf Vihanefesh [Lerner] 110:4
Other opinions: Some Poskim question whether one may run even in large steps for the sake of a Mitzvah, and perhaps running was only permitted in small steps. [PāM ibid initial stance is to prohibit and after recording opinion of Mahrsha he concludes with a Tzaruch Iyun]
[407] Michaber 301:2; Admur Kuntrus Achron 301:1-2; Tur 301 in name of Sefer Hamitzvos
[408] MāA 301:3
Other opinions: Some Poskim rule one may not initially run and skip on Shabbos even as child play, and hence if a chiold asks he is to be told not to do so. [Bach 301, brought in MāA ibid]
[409] Elya Raba 301:5; Aguddah; Kaf Hachaim 301:9
[410] Michaber ibid as understood by Bach 301, brought in MāA 301:4; Kuntrus Achron ibid; Olas Shabbos 301:3; Elya Raba 301:6; Chemdas Moshe 301:2; Mamar Mordechai 301; Kaf Hachaim 301:12 in name of Achronim; Ketzos Haashulchan 117:2
Other opinions: Some Poskim rule one may not run for the sake of seeing an enjoyable sight. [Taz 301:1; See MāA 301:4; Kaf Hachaim ibid]
[411] Yeshuos Yaakov 301:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 110:5
[412] Rambam Hilchos Deios 5:8
[413] Rambam Hilchos Deios 5:8