Parsha Halacha
Make for Aaron, your brother, holy garments for glory. Speak with the wise, and they shall make the garments
Clothing hazards and restriction
- Drying one’s hands on one’s clothing:[1] [Rishonim/Shulchan Aruch Harav]
One should not dry his hands [after washing for Netilas Yadayim for a meal, and possibly from any water[2]] on his shirt [i.e. Chaluko, or on any other clothing[3]] as if one does so it causes him to forget his Torah learning.
- Switching one’s undershirt each morning:[4] [Achronim]
It is proper for one to switch his undershirt each morning due to that it is not proper to serve G-d with a sweaty undershirt, as one may have sweated during sleep.
- Not to place on two pieces of clothing together:[5] [Kabbalah/Shulchan Aruch Harav/Achronim]
[According to Kabala[6]] one is to be careful[7] not to put on two pieces of clothing together[8], as doing so brings one to forgetfulness. [Thus, for example if one’s shirt is inside his coat, or his undergarment is inside his pants, he should not put them on together.]
- Avoiding having two people dress a person simultaneously:[9] [Sichas Nashim/Tradition of some-No source]
Some families carry a tradition of avoiding allowing two people to dress a person simultaneously. [While such families who received such a tradition may and should honor it, it is not obligatory for others to follow.]
- Wearing a shirt, or other clothing, inside out:[10] [Talmud/Shulchan Aruch/Shulchan Aruch Harav]
It is proper[11] [for every person[12] to be careful[13]] to wear his shirt[14] [and other clothing[15]] the right way, and not inside out.[16] If the person was not careful and he wore the shirt inside out, then if he is a Torah scholar[17], he must remove his shirt and re-wear it correctly.[18]
Q&A
Must one be careful not to wear the clothing inside out if others cannot notice?
- 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[19] 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[20], 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.[21]
May socks; Tzitzis[22]; 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.[23] Some have actually received a tradition that wearing the Yarmulke inside out is a Segula against headaches, and so was practiced by certain Tzaddikim.[24]
- Removing two pieces of clothing together:[25] [Achronim]
Some Poskim[26] 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[27] record the above adherence also regarding removing the clothing, and so writes the Mittler Rebbe[28] that “It is a known fact that the removal of two pieces of clothing together brings one to forgetfulness”. Practically, those who are meticulous are also careful not to remove two pieces of clothing together.[29] Based on the above all the adherences brought in the Q&A below apply likewise when removing the clothing.
Q&A
If one’s hat fell off together with his Yarmulke, may he place the hat back on his head together with the Yarmulke?[30]
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[31] 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?[32]
No.
If one’s shoes are inside his rain boots, may he place them on together?
Some Poskim[33] rule this is allowed as the above adherence only applies to clothing and not shoes. However, there are Poskim[34] who are stringent in this matter.
If ones Tallis slipped from one’s head together with his Yarmulke is one to avoid placing it back on his head together?
Some Poskim[35] 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?
- 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[36] 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 one’s body.
- Laundering one’s clothing:[37] [Talmud/Achronim]
One who does not launder his clothing leads him to insanity.
- Not to wear a freshly laundered shirt:[38] [Talmud/Rishonim/Shulchan Aruch Harav]
One who wears a laundered shirt which did not pass 8 days from after it was laundered, this can lead to leprosy.[39] [This however only applies by a shirt which was washed with mere cold water. If, however, hot water was used, or one used soap and detergent then it no longer applies. Likewise, even when one used clear cold water it may be worn in honor of Shabbos or Yom Tov.[40] Furthermore, some Poskim[41] rule that this worry is no longer applicable today, being that our form of laundry is different than previous times. However, the Chazon Ish was stringent in this even today.[42]]
- Mending clothing and tearing and cutting items from clothing while you are wearing them:[43] [Rishonim/Achronim]
One should avoid sewing clothing while he’s wearing them due to the fact that it causes forgetfulness. [However, there is no issue with cutting an item, such as a tag, from the garment while you’re wearing it, as this is not similar to sewing at all.[44] In a scenario in which one is forced to sew a garment while he is wearing it, then he is to chew a thread while doing the sewing.[45] Alternatively, he is to say the words “Hashem Yishmireini Mekol Rah.”[46]]
J. Tachrichin The number of garments:[47]
Some are accustomed to dress the dead with three, or five, garments corresponding to the three/five soul levels. Others are accustomed to dress the dead with eight garments, corresponding to the eight garments worn by the Kohen Gadol. Each community is to follow their custom. The Chabad tradition is to dress the body of a man in six/seven garments: 1) shirt; 2) pants; 3) a turban that covers the head, neck and face; 4) Kittul; 5) belt; 6) Tallis 7) “Soveiv” wrapping [a white sheet].[48]
- The order in getting undressed:[49]
When getting undressed one begins removing the clothing from his left side and then removes it from his right side.[50]
- Which clothing is one to wear first?[51]
The custom amongst Chassidim and G-d fearing Jews is to get dressed from top to bottom.[52] Thus one is to first wear the Yarmulke[53], 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.[54]
- Which clothing is one to remove first?[55]
The custom amongst Chassidim and G-d fearing Jews is to get undressed from bottom to top.[56] Thus one is to first remove his pants and then his shirt and Tzitzis [and last he is to remove his Yarmulke[57]]. The custom amongst Ashkenazi Jewry is to get undressed from top to bottom.[58]
Maaseh Shehaya:
The following story was related by a student in the Tomchei Temimim Yeshiva of Kfar Chabad, Israel: In the 1980’s 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.
- The price and style of the clothing:[59]
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.
| Buying expensive clothing for one’s wife:[60] 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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[1] Admur 158:18; M”A 158:17; Tashbeitz Katan 287; Orchos Chaim Talmud Torah 25; See Sefer Shemiras Haguf Vihanefesh [Lerner] 57
[2] See Nefesh Chayah 2; Miaseif Lekol Hamachanos 2:12; Sefer Shemiras Haguf Vihanefesh [Lerner] 57 footnote 3
[3] Aruch Hashulchan 158:17; Kaf Hachaim Falagi 22:4; Kaf Hachaim 158:87 in name of Yifei Laleiv; See P”M 158 A”A 17, brought in M”B 157:45, who leaves this matter in question
[4] Minchas Yaakov 2:2; Miaseif Lekol Hamachanos 2:8; Sefer Shemiras Haguf Vihanefesh [Lerner] 66 footnote 8
[5] Admur Kama 2:3; Basra 2:3; M”A 2:3; Arizal Shaar Hakavanos Inyan Birchas Hashachar; M”B 2:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 69:1
[6] Admur Basra 2:3, Based on Arizal Shaar Hakavanos Inyan Birchas Hashachar
[7] Admur Basra ibid; However, in Kama ibid the wording is “It is good to be careful”
[8] To note that in Kama ibid Admur adds the word “together simultaneously” while in Basra he just writes together.
[9] Rav Eliyahu Landau testified to this custom, although it does not have any source. He stated that the one exception is on the day of the wedding when both of the Mechutanim place the Kittel onto the Chasan together; See Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 16:4
[10] 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
[11] Lit Tov
[12] Kama 2:2
[13] Basra 2:3
[14] 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. [ibid]
[15] Basra ibid; Perisha 2:3
[16] 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]
[17] 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 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]
[18] 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]
[19] See Alef Hamagen 3 [towards end of Teshuvah]; Hagahos Taharas Hashulchan
[20] 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]
[21] 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.
[22] 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.
[23] Ashel Avraham Butchach 2 [Mahadurah Tinyana]
[24] See Piskeiy Teshuvos 2 footnote 23
[25] The above adherence is only written with regards to wearing two pieces of clothing together. No mention is made in the Poskim or Mekubalim 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; See Sefer Shemiras Haguf Vihanefesh [Lerner] 69:4
[26] Orchos Chaim [R. Gedaliah Lipshitz, brought in Shulchan Melachim on the Kitzur Shulchan Aruch]; Yosef Ometz 201; Beis Baruch 1:36; Birchas Avraham; Halichos Shlomo 2:22
[27] Shulchan Hatahor 2:1 [Komrono]; Minchas Aron 22:12; Yayin Tov 11; Shraga Hameir 4:87
[28] Ateres Rosh Shaar Yom Hakippurim 2 [p. 29]; See also Toras Chaim Parshas Terumah p. 620 “”We find that one who removes two garments simultaneously that it is difficult for [i.e. causes] forgetfulness.”; See also Mamarei Admur Haemtzai Devarim 1:114; 4:1234
[29] See Koveitz Yagdil Torah (Israel) vol. 1 page 122.
[30] Ruach Chaim 2:3; Kaf Hachaim 2:6; Sefer Shemiras Haguf Vihanefesh [Lerner] 69:2
[31] 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 one’s hat on Shabbos even in an area without an Eiruv being that it is considered like some clothing. [See Minchas Yitzchak 3:26; Sheivet Halevy 1:61; Rashdam 4; Chelkas Yaakov 2:6]
[32] Yifei Laleiv 2:3
[33] Aruch Hashulchan 2:6; Pnei Meivin 226; Shulchan Melachim 3:17; Har Tzvi; Tzitz Eliezer 7:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 69:3
[34] Miaseif Lechol Hamachanos 1:12 based on numerous Poskim that consider shoes to be clothing
[35] Ashel Avraham Butchach 2
[36] 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]
[37] Nedarim 81a; Shemiras Hanefesh 148; Aruch Hashulchan 260:4; Kaf Hachaim 116:186; Sefer Shemiras Haguf Vihanefesh [Lerner] 65:1; 73:1
[38] Admur Hilchos Shemiras Guf Vinefesh Halacha 9; ; Pesachim 111b; Rashi and Rashbam Pesachim ibid; Ketzos Hashulchan 73 footnote 23; Tav Yehoshua 17:4; Oholei Sheim 3:38; Sefer Shemiras Haguf Vihanefesh [Lerner] 73:2-3
[39] The reason: As the original lice [which were on the clothing] are able to return and live, and they can cause leprosy. [Admur ibid]
[40] Ketzos Hashulchan 73 footnote 23
As is evident from the institution of Ezra to do laundry on Thursday to one’s clothes which he will be wearing on Shabbos, and as is also evident from the allowance to wash an only shirt on Chol Hamoed and wear it that day.
[41] Tav Yehoshua 17:4; Sefer Shemiras Haguf Vihanefesh [Lerner] 73:3
[42] Sefer Taama Dekra 1; See Sefer Shemiras Haguf Vihanefesh [Lerner] 73:3 footnote 4
[43] See Machzor Vitri end of tractate Kallah; Chupas Eliyahu Raba Shaar Gimel; Zivcheiy Tzedek 2 116:163; Shemiras Hanefesh 341; Kaf Hachaim Y.D. 116:212; Shemiras Haguf Vihanefesh 1:74; Eitz Chaim Zer Zahav 2 that if one chews a thread while doing the sewing then there is no longer a worry; Vidarashta Vichakarta 2 Y.D. 19; Sefer Shemiras Haguf Vihanefesh [Lerner] 74
[44] The reason: There are many matters recorded in Sefarim that are restricted or avoided due to mystical reasons that are beyond the understanding of human intellect. Some of these matters are recorded in the Talmud but many have been added by later generation authorities. One of the matters we find recorded is not to sew a garment while one is wearing it, being that it can lead to memory loss. However, I am not aware of any source which states that one should also avoid cutting a garment that one is wearing. Seemingly, those who avoid doing so confuse it with the above restriction which is specifically against sewing. However, some claim that they avoid doing so in order to avoid any similarity to Keriah for the dead. Even this claim, which again I have not found a source for, would only hold true if you are actually tearing the garment, and not if you simply remove the tag which is an invalid Keriah according to all opinions and is considered worthless. [See Michaber Y.D. 340:9-10; Darkei Chesed 14:5] On the contrary, I would say that those who suspect for the above similarity to Keria should specifically tear the tag while wearing the garment to emphasize one does not fulfill his obligation of Keria by doing so and to negate from the new modern custom of Reform Judaism to simply cut a string or thread from the garment for Keria. Whatever the case, there is no need for people to suspect of unsubstantiated superstitions, which perhaps were adapted by some due to their own personal worries throughout the generations, but for certain are not binding to the public to keep. We asked Rabbi Eliyahu Landau Shlita regarding the specific custom, and he attested that he has never heard of it.
[45] Eitz Chaim Zer Zahav 2
[46] Sefer Hazechira; Sefer Shemiras Haguf Vihanefesh [Lerner] 74:2
[47] Nitei Gavriel 46:8; Gesher Hachaim 10:2 lists 8 garments, including gloves for a Kohen; See Darkei Chesed 12:5 for detailed Chabad custom
[48] Darkei Chesed p. 49
[49] Kitzur SH”A 3:4; Kaf Hachaim 2:12; mentioned in Kama 2:5 and Basra 2:4 regarding shoes
[50] As by doing so one honors his right side.
[51] 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.
[52] 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 “custom of all the G-d fearing”; 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]
[53] Ben Ish Chaiy Vayishlach 16; Kaf Hachaim 2:9; Minchas Yitzchak 4:60
[54] 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 it’s 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]
[55] See vious footnote
[56] Toras Yekusiel 1:8 and 101; Mishneh Sachir 2:2; Minchas Yitzchak 4:60: “custom of all the G-d fearing”; Shulchan Hatahor Tznius 4; Kaneh Bosem 2:1; Piskeiy Teshuvos 2:4
[57] Minchas Yitzchak 4:60; Piskeiy Teshuvos 2:12; See Shaareiy Teshuvah 2:3; Birkeiy Yosef 2
[58] Toras Yekusiel ibid.
[59] Kitzur Shulchan Aruch 3, brought in Ketzos Hashulchan 3:3
[60] Shaar Hamitzvos Parshas Eikev, brought in Kaf Hachaim 2:22
