4. Dress code: [1]
A. Not to wear clothing of Gentiles and clothing of arrogance:
It is forbidden for one to follow the path of gentiles[2] or try to be similar to them[3]. Thus one may not wear clothing which are designated to be worn only by gentiles[4] for [pompous[5] or] immoral purposes. Likewise if the dress code has no logic behind it, it is forbidden to be worn by a Jew.[6] If however there is a reason behind their custom of dress and it does not involve immorality, then it is permitted to wear it.[7] [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.[8] 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.[9]]
Uniforms:[10] 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:[11] 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 it’s 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:[12] Black colored clothing is modest and humble[13] 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 “Thou shall not go in their statutes”[14]].[15] 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.[16]] Furthermore, there is a tradition from our ancestors to avoid wearing red colored clothing.[17] [However, some Poskim[18] 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 “Thou shall not go in their statutes”. Practically, one is to be stringent in this matter.[19] 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.[20]]
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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[21] 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?[22] 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 one’s home? Some[23] write that one is to avoid doing so.[24] Others[25] however rule it is permitted.
May children wear red colored clothing? Some Poskim[26] 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.[27] However, some[28] 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.[29]
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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 “By your sword you shall live.” A Jew who wears this color is spiritually effected by it.[30] Furthermore, red represents love, romance and promiscuity, and naturally draws the attention of the male eye.[31] 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: [32]
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 one’s wife:[33] 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: [34]
One should not wear clothing which is dirty, lest he be disparaged in the eyes of others.
E. Not to be dressed sloppy: [35]
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.[36] [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.[37] 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.[38]]
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Wearing the shirt tucked into one’s pants versus sticking out:[39] Wearing a dress shirt out of one’s 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.[40] Despite the above, some are particular to wear their shirt out of their pants under one claim or another.[41] 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.[42] Thus, one is to wear his shirt tucked in his pants and not look sloppy. Furthermore, wearing one’s shirt tucked in has the advantage of keeping one’s Tzitzis in place and prevents it from folding. The custom in Lubavitch:[43] 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.[44] 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: [45]
It is proper[46] [for every person[47] to be careful[48]] to wear his shirt[49] [and other clothing[50]] the right way, and not inside out.[51] If the person was not careful and he wore the shirt inside out, then if he is a Torah scholar[52], he must remove his shirt and re-wear it correctly.[53] [Not being careful in the above can lead to forgetfulness.[54]]
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Q&A Must one be careful not to wear the clothing inside out if others cannot notice? Ø 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[55] 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[56], 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.[57]
May socks; Tzitzis[58]; 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.[59] Some have actually received a tradition that wearing the Yarmulke inside out is a Segula against headaches, and so was practiced by certain Tzaddikim.[60]
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 one’s 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 “Hafuch,” 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 “Any Torah scholar who wears a stained garment is liable for death as the verse states Kol Misaneiy Ahavu Maves” [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; M”A 8:6 based on Rashal and Shlah Chulin; Olas Tamid 10:9; Shaareiy Teshuvah 42:2; M”B 8:9; Piskeiy Teshuvos 8:13
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G. The importance of wearing shoes: [61]
One may not walk barefoot.[62] The sages[63] 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.[64] Likewise, walking barefoot attaches one’s feet to the Kelipos of the earth and is hence forbidden according to Kabbalah.[65] Likewise, wearing shoes has Kabbalistic meaning, corresponding to the angle Matat and Sadalfon.[66]] A person should even sell all that he has [even the walls of his house[67]] in order to buy shoes for his feet.[68] Nonetheless, in areas that it is common to walk barefoot, then one may walk barefoot.[69] [However, even in such a case, it is proper to wear shoes.[70] However, one may walk barefoot for purposes of Teshuvah.[71]]
H. Haircut: [72]
[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[73], or a ponytail[74], or give himself a Mohawk [or mushroom] haircut.
I. Tight pants and underpants: [75]
The Gemara[76] implies that it is forbidden for men to wear pants unless they are made like Batei Shukayim[77].[78] [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.[79] It also includes a prohibition against wearing pants that are tight around the Erva area due to the friction and arousal that they cause.[80] 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.[81]]
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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[82] due to them shaping the body and hence bordering “clothing of immorality/pritzus”. 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.[83]
Wearing a hat and jacket: See Halacha 5!
Wearing an inner Gartel:[84] Some are accustomed to constantly wear a Gartel under their shirt, over their Tzitzis.[85] Nevertheless this is not the Chabad custom.[86] However it is accustomed amongst Chabad to wear an elastic [“Bindel”] over the Tzitzis in order to prevent it from folding and hence losing its proper size.[87]
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A Maaseh Shehaya:[88] 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 “Do you agree that your Katinke contain a patch?” 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 “Mechitza”. 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.[89] The Rebbe[90] explains that the reason this matter was so important to Admur to the point that he offered to Nochum “You will be with me in my Mechitza” 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 “Taava” [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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[1] The following laws [until Halacha 5] are taken from Yoreh Deah chapter 178, unless stated otherwise. These laws are also brought in Kitzur SH”A chapter 3 and Ketzos Hashulchan 3:2-3
[2] Michaber 178:1; As the verse states “and in their ways you shall not follow” and “Guard yourself lest you follow them”. [Kitzur ibid]
[3] Rama 178:1
[4] Michaber ibid; as a Jew should be different than the gentiles also in their dress. [Rama ibid]
[5] Kitzur ibid: “clothing that are worn for haughtiness”
[6] Rama ibid: “This 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.”; Beis Yosef 178; Maharik Shoresh 88
[7] Rama ibid; Beis Yosef 178; Maharik Shoresh 88
[8] Kitzur ibid; Ketzos ibid
[9] Igros Moshe Y.D. 1:81
[10] Rama ibid
[11] Rama ibid
[12] Shach 178:3
[13] As is evident from the law that one who’s evil inclination overcomes him, should wear black colored clothing. [Shach ibid]
[14] See Michaber Y.D. 178:1; Maharik Shoresh 88; Igros Moshe Y.D. 1:81; Dibros Eliyahu 34
[15] Rama Y.D. 178:1; Beis Yosef 178; Maharik Shoresh 88; Aruch on Brachos 20a
[16] Aruch ibid; Rashi on the verse [Bereishis 49:11] “Ubidam Anavim Susa” that “Clothing which are colored with the blood of grape are worn by women to seduce the male, and is therefore called Susa by the verse”; Dibros Eliyahu 34
[17] Shach 178:3; Maharik ibid; See Drashos Chasma Sofer 2:244
The reason: See below for the discussion of “What is wrong with the color red”
[18] 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 “Nidnud Peritzus” 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.
[19] 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]
[20] Shevet Halevi 6:24-2; Beir Moshe 4:147 “Such clothing, such as a red skirt or blouse, are an abomination, and such clothing cannot be found amongst G-d fearing Jews.”; The Chasam Sofer did not allow any red clothing into his home; See Drashos Chasma Sofer 2:244; Rav SZ”A, 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
[21] Halichos Bas Yisrael 7 footnote 7 in name of Rav Elyashiv; Dibros Eliyahu 34
[22] Beir Moshe 4:147-13
[23] Malbushei Kavos 1:25 in name of Rav Chaim Kanievsky
[24] As it may involve Bechukoseihem Lo Seileichu, and certainly goes against the tradition and bad effect that red clothing bring onto a Jew.
[25] Rav SZ”A, brought in Malbushei Kavod ibid; See Dibros Eliyahu 34
[26] Shevet Halevi 6:24
[27] Halichos Bas Yisrael 7 footnote 7 in name of Rav Elyashiv
[28] Hatzenius Vehayeshua 12 of the Admur of Zutchka; See Shevet Halevi 6:24 that any color which is immodest is included in the prohibition
[29] See Shevet Halevi 6:24 that any color which is immodest is included in the prohibition
[30] 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
[31] Aruch ibid; Rashi on the verse [Bereishis 49:11] “Ubidam Anavim Susa” that “Clothing which are colored with the blood of grape are worn by women to seduce the male, and is therefore called Susa by the verse”; 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.]
[32] Kitzur Shulchan Aruch 3, brought in Ketzos Hashulchan 3:3
[33] Shaar Hamitzvos Parshas Eikev, brought in Kaf Hachaim 2:22
[34] Kitzur Shulchan Aruch 3 brought in Ketzos Hashulchan 3:3
[35] 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 “Any Torah scholar who wears a stained garment is liable for death as the verse states Kol Misaneiy Ahavu Maves” [see there also regarding wearing shirt inside out]; Kitzur Shulchan Aruch 3; Ketzos Hashulchan 3:3
[36] The reason: As otherwise he will be included within “All my haters love death” [Mishleiy 8:36], as people will say “how degrading Torah learners are”. [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 “My haters” Chas Veshalom. [Basra ibid]
[37] Sicha said on Night of Gimel Tamuz 1956 to the Shluchim to Eretz Yisrael
[38] The following was related by Rav Eliyahu Landa Shlita, Rosh Hayeshiva of Tomchei Temimim Kfar Chabad [Free translation]: “The 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.”
[39] 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
[40] See here http://www.executivestyle.com.au/should-you-tuck-or-untuck-your-shirt-ghitf6; http://blog.fashionmetric.com/tucked-or-out/
[41] 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.
[42] 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 “Gumi” elastic is worn by many for this purpose. Rav Eli Landa and Rav Leibal Groner likewise negated this latter point
[43] Related by Rav Eli Landa Shlita
[44] So was the custom in Tomchei Temimim in Eretz Yisrael at the time of Rav Landa’s attendance.
[45] 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
[46] Lit Tov
[47] Kama 2:2
[48] Basra 2:3
[49] Lit. “Chaluk”; See Perisha 2:3; Olas Tamid 2:1; Kaf Hachaim 2:4 that this refers to an undershirt and the reason why “Chaluk/shirt” 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 one’s clothing and turn it over, nevertheless one must do so. [Admur ibid]
[50] Basra ibid; Perisha 2:3
[51] 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; M”A 2:3; Rashi Shabbos ibid]
[52] 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]
[53] The reason: As otherwise he will be included within “All my haters love death” [Mishleiy 8:36], as people will say “how degrading Torah learners are”. [Kama ibid] It is thus to be done in order not to be included within “My haters” Chas Veshalom. [Basra ibid; Perisha 2:3; See also Admur 53:32]
[54] Ashel Avraham Tinyana 2; Daas Torah 2:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 70:2
[55] See Alef Hamagen 3 [towards end of Teshuvah]; Hagahos Taharas Hashulchan
[56] Seder Hayom; Ashel Avraham Butchach 2 [Mahadurah Tinyana]; See Perisha; 2:3; Olas Tamid; 2:1; Kaf Hachaim 2:4 that the reason why “Chaluk/shirt” 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 one’s clothing and turn it over, nevertheless one must do so.
The reason: Perhaps wearing a shirt inside out can damage one’s memory just like one who puts on two clothing simultaneously. [Ashel Avraham ibid]
[57] 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 “how degrading Torah learners are” thus implying it should not be done even if it is not noticeable. Vetzaruch Iyun.
[58] 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.
[59] Ashel Avraham Butchach 2 [Mahadurah Tinyana]
[60] See Piskeiy Teshuvos 2 footnote 23
[61] 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.
[62] Admur Kama 2:9; 4:18 [normally covered areas] [Omitted from Basra-see Koveitz Ohalei Torah ibid in length]; Rama 2:6; M”A 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
[62] Shemiras Hanefesh 114; Kaf Hachaim 116:172
[63] Pesachim 113b
[64] Lev Chaim 59
[65] Mishnas Chachamim; Mishneh Halachos 11:94
[66] Maggid Meisharim Parshas Vayeishev; See also Likkutei Torah Shir Hashirim “Mah Yafu Peamecha”
[67] Ketzos Hashulchan 3:3; Kitzur SH”A 3
[68] Admur ibid; M”A 2:7; Shabbos 129a; Rashbam Pesachim 112a; See Shabbos 152a
[69] Admur 75:1 “the feet are considered the revealed area of a man (in areas that people walk without socks)”; See also Admur 56:17 “for example if in ones community one walks barefoot at home and only wears shoes upon leaving the house”; 91:5; 128:44; 619:19; M”B 2:14; Sefer Shemiras Haguf Vihanefesh [Lerner] 112:1
[70] 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
[71] Elya Raba 2:5 in name of Shlah; M”B 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.
[72] Michaber 178:2
[73] Lit. Tzitzis Rosho
[74] To shave on the sides and leave the pera [ibid]
[75] Rama E.H. 23:6
[76] Perek Kol Hayad
[77] 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]
[78] 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 one’s body may become impure, nevertheless from the fact the Rosh records this ruling it implies that it is forbidden even today. [Rama ibid]
[79] Pischeiy Teshuvah 23:4 in name of Atzei Arazim; Aruch Hashulchan 23:7
[80] Ezer Mikodesh 23
[81] Pischeiy Teshuvah 23:4 in name of Atzei Arazim; Ezer Mekodesh 23; Aruch Hashulchan 23:7
[82] 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.
[83] See Igros Kodesh 18 p. 380; Hisvadyos 1983 2 p. 759; Shulchan Menachem 1:5; 4:1.
[84] Likkutei Sichos 10 p. 394; Hisvadyos 1991 p. 209 footnote 51; Shulchan Menachem 1:5
[85] 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]
[86] Igros Kodesh ibid; However see Shulchan Menachem 1:5 footnote 9 that some testify that the Rebbe’s custom was to do so.
[87] As rules Admur in Siddur Hilchos Tzitzis that the folded areas are not considered part of the size of the Tzitzis.
[88] Likkutei Dibburim Likut 2:5
[89] 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.
[90] Sichas 10th Shvat 1955 in name of Rebbe Rayatz