Jewish religious clothing is apparel worn by Jews in connection with the practice of the Jewish religion. Jewish religious clothing has changed over time while maintaining the influences of biblical commandments and Jewish religious law regarding clothing and modesty ( tzniut ). Contemporary styles in the wider culture also have a bearing on Jewish religious clothing, although this extent is limited.
The Torah set forth rules for dress that, following later rabbinical tradition, were interpreted as setting Jews apart from the communities in which they lived. [1]
Classical Greek and Roman sources, that often ridicule many aspects of Jewish life, do not remark on their clothing and subject it to caricature, as they do when touching on Celtic, Germanic, and Persian peoples, and mock their different modes of dress. [2] Cultural anthropologist Eric Silverman argues that Jews in the late antiquity period used clothes and hair-styles like the people around them. [3] At 2 Maccabees 4:12, it is said that the Maccabees slaughtered Jewish youths guilty of Hellenizing in wearing caps typical of Greek youths. [3]
In the Mishnaic period, as well as in many Islamic countries until the mid-20th century, Jewish men typically wore a tunic (Hebrew : חלוק, romanized: ḥaluq), instead of trousers. [4] In the same countries, many different local regulations emerged to make Christian and Jewish dhimmis look distinctive in their public appearance. In 1198, the Almohad caliph Yaqub al-Mansur decreed Jews must wear dark blue garb with very large sleeves and a grotesquely oversized hat; [5] his son altered the colour to yellow, a change that may have influenced Catholic ordinances some time later. [5] German ethnographer Erich Brauer (1895–1942) noted that in Yemen of his time, Jews were not allowed to wear clothing of any color besides blue. [6] Earlier, in Jacob Saphir's time (1859), they would wear outer garments that were "utterly black".[ citation needed ]
In France, during the Middle Ages, Jewish men typically wore trousers and chemise, thought by Rashi to have been equivalent to the tunic worn by Jewish men of the east. [7]
Many Jewish men historically wore a turban or sudra, [8] a tunic, [9] a tallit, and sandals in summer. [10] Oriental Jewish men in late-Ottoman and British Mandate Palestine would wear the tarbush on their heads. [11]
The tallit is a Jewish prayer shawl worn while reciting morning prayers as well as in the synagogue on Shabbat and holidays. In Yemen, the wearing of such garments was not unique to prayer time alone but was worn the entire day. [12] In many Ashkenazi communities, a tallit is worn only after marriage. The tallit has special twined and knotted fringes known as tzitzit attached to its four corners. It is sometimes referred to as Arba kanefot (lit. 'four corners') [13] although the term is more common for a tallit katan, an undergarment with tzitzit. According to the Biblical commandments, tzitzit must be attached to any four-cornered garment, and a thread with a blue dye known as tekhelet was originally included in the tzitzit. However, the missing blue thread does not impair the validness of the white. [14]
Jewish tradition varies with respect to burial with or without a tallit. While all the deceased are buried in tachrichim (burial shrouds), some communities (Yemenite Jews) do not bury their dead in their tallit. The Shulhan Arukh and the Arba'ah Turim , following the legal opinion of Nahmanides, require burying the dead with their tallit, [15] and which has become the general practice amongst most religious Jews. Among others, the matter is dependent upon custom.
Since tzitzit are considered to be a time-bound commandment, only men are required to wear them. [16] Authorities have differed as to whether women are prohibited, permitted or encouraged to wear them. Medieval authorities tended toward leniency, with more prohibitive rulings gaining in precedence since the 16th century. [17] Conservative Judaism regards women as exempt from wearing tzitzit, not as prohibited, [18] and the tallit has become more common among Conservative women since the 1970s. [19] [20] Some progressive Jewish women choose to take on the obligations of tzitzit and tefillin , [21] and it has become common for a girl to receive a tallit when she becomes bat mitzvah. [20] [22] [23]
A kippah or yarmulke (also called a kappel) is a thin, slightly-rounded skullcap traditionally worn at all times by Orthodox Jewish men, and sometimes by both men and women in Conservative and Reform communities. Its use is associated with demonstrating respect and reverence for God. [24] Jews in Arab lands did not traditionally wear yarmulkes, but rather larger, rounded, brimless hats, such as the kufi or tarboush.[ citation needed ]
A kittel (Yiddish : קיטל, romanized: kitl) is a white, knee-length, cotton robe worn by Jewish prayer leaders and some Orthodox Jews on the High Holy Days. In some families, the head of the household wears a kittel at the Passover seder, [25] while in other families all married men wear them. [25] [26] In many Ashkenazi Orthodox circles, it is customary for the groom to wear a kittel under the chuppah (wedding canopy). [27] [28] [29]
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Married observant Jewish women wear a scarf ( tichel or mitpahat), snood, hat, beret, or sometimes a wig (sheitel) in order to conform with the requirement of Jewish religious law that married women cover their hair. [30] [31]
Jewish women were distinguished from others in the western regions of the Roman Empire by their custom of veiling in public. The custom of veiling was shared by Jews with others in the eastern regions. [32] The custom petered out among Roman women, but was retained by Jewish women as a sign of their identification as Jews. The custom has been retained among Orthodox women. [33] Evidence drawn from the Talmud shows that pious Jewish women would wear shawls over their heads when they would leave their homes, but there was no practice of fully covering the face. [34] In the medieval era, Jewish women started veiling their faces under the influence of the Islamic societies they lived in. [35] In some Muslim regions such as in Baghdad, Jewish women veiled their faces until the 1930s. In the more lax Kurdish regions, Jewish women did not cover their faces. [36]
Based on the rabbinic traditions of the Talmud, the 12th century philosopher Maimonides forbade emulating gentile dress and apparel when those same items of clothing have immodest designs, or that they are connected somehow to an idolatrous practice, or are worn because of some superstitious practice (i. e., "the ways of an Amorite"). [37]
A question was posed to 15th-century Rabbi Joseph Colon (Maharik) regarding "gentile clothing" and whether or not a Jew who wears such clothing transgresses a biblical prohibition that states, "You shall not walk in their precepts" (Leviticus 18:3). In a protracted responsum, Rabbi Colon wrote that any Jew who might be a practising physician is permitted to wear a physician's cape (traditionally worn by gentile physicians on account of their expertise in that particular field of science and their wanting to be recognized as such), and that the Jewish physician who wore it has not infringed upon any law in the Torah, even though Jews were not wont to wear such garments in former times. [38] He noted that there is nothing attributed to "superstitious" practice by their wearing such a garment, while, at the same time, there isn't anything promiscuous or immodest about wearing such a cape, neither is it worn out of haughtiness. Moreover, he has understood from Maimonides (Hilkhot Avodat Kokhavim 11:1) that there is no commandment requiring a fellow Jew to seek out and look for clothing which would make them stand out as "different" from what is worn by gentiles, but rather, only to make sure that what a Jew might wear is not an "exclusive" gentile item of clothing. He noted that wearing a physician's cape is not an exclusive gentile custom, noting, moreover, that since the custom to wear the cape varies from place to place, and that, in France, physicians do not have it as a custom to wear such capes, it cannot therefore be an exclusive gentile custom. [38]
According to Rabbi Colon, modesty was still a criterion for wearing gentile clothing, writing: "...even if Israel made it as their custom [to wear] a certain item of clothing, while the Gentiles [would wear] something different, if the Israelite garment should not measure up to [the standard established in] Judaism or of modesty more than what the Gentiles hold as their practice, there is no prohibition whatsoever for an Israelite to wear the garment that is practised among the Gentiles, seeing that it is in [keeping with] the way of fitness and modesty just as that of Israel." [38]
Rabbi Joseph Karo (1488–1575), following in the footsteps of Colon, ruled in accordance with Colon's teaching in his seminal work Beit Yosef on the Tur ( Yoreh De'ah §178), and in his commentary Kessef Mishneh (on Maimonides' Mishne Torah , Hilkhot Avodat Kokhavim 11:1), making the wearing of gentile clothing contingent upon three factors: 1) that they not be promiscuous clothing; 2) not be clothing linked to an idolatrous practice; 3) not be clothing that was worn because of some superstitious practice (or "the way of the Amorites"). Rabbi Moses Isserles (1530–1572) opines that to these strictures can be added one additional prohibition of wearing clothes that are a "custom" for them (the gentiles) to wear, that is to say, an exclusive gentile custom where the clothing is immodest. [39] Rabbi and posek Moshe Feinstein (1895–1986) subscribed to the same strictures. [40]
Jewish prayer is the prayer recitation that forms part of the observance of Rabbinic Judaism. These prayers, often with instructions and commentary, are found in the Siddur, the traditional Jewish prayer book.
Shiva is the week-long mourning period in Judaism for first-degree relatives. The ritual is referred to as "sitting shiva" in English. The shiva period lasts for seven days following the burial. Following the initial period of despair and lamentation immediately after the death, shiva embraces a time when individuals discuss their loss and accept the comfort of others.
A tallit is a fringed garment worn as a prayer shawl by religious Jews. The tallit has special twined and knotted fringes known as tzitzit attached to its four corners. The cloth part is known as the beged ("garment") and is usually made from wool or cotton, although silk is sometimes used for a tallit gadol.
Tefillin, or phylacteries, are a set of small black leather boxes with leather straps containing scrolls of parchment inscribed with verses from the Torah. Tefillin are worn by adult Jews during weekday and Sunday morning prayers. In Orthodox and traditional communities, they are worn solely by men, while some Reform and Conservative (Masorti) communities allow them to be worn by either sex. In Jewish law (halacha), women are exempt from most time-dependent positive commandments, which include tefillin, and unlike other time-dependent positive commandments, most halachic authorities prohibit from fulfilling this commandment.
A niddah, in traditional Judaism, is a woman who has experienced a uterine discharge of blood, or a woman who has menstruated and not yet completed the associated requirement of immersion in a mikveh.
Jacob ben Meir, best known as Rabbeinu Tam, was one of the most renowned Ashkenazi Jewish rabbis and leading French Tosafists, a leading halakhic authority in his generation, and a grandson of Rashi. Known as "Rabbeinu", he acquired the Hebrew suffix "Tam" meaning straightforward; it was originally used in the Book of Genesis to describe his biblical namesake, Jacob.
Tzitzit are specially knotted ritual fringes, or tassels, worn in antiquity by Israelites and today by observant Jews and Samaritans. Tzitzit are usually attached to the four corners of the tallit gadol, usually referred to simply as a tallit or tallis; and tallit katan. Through synecdoche, a tallit katan may be referred to as tzitzit.
Tekhelet is a highly valued dye described as either "sky blue", or "light blue", that held great significance in ancient Mediterranean civilizations. In the Hebrew Bible and Jewish tradition, tekhelet was used to colour the clothing of the High Priest of Israel, the tapestries in the Tabernacle, and the tzitzit (fringes) attached to the corners of four-cornered garments, including the tallit.
Kosher foods are foods that conform to the Jewish dietary regulations of kashrut. The laws of kashrut apply to food derived from living creatures and kosher foods are restricted to certain types of mammals, birds and fish meeting specific criteria; the flesh of any animals that do not meet these criteria is forbidden by the dietary laws. Furthermore, kosher mammals and birds must be slaughtered according to a process known as shechita and their blood may never be consumed and must be removed from the meat by a process of salting and soaking in water for the meat to be permissible for use. All plant-based products, including fruits, vegetables, grains, herbs and spices, are intrinsically kosher, although certain produce grown in the Land of Israel is subjected to other requirements, such as tithing, before it may be consumed.
A shtreimel is a fur hat worn by some Ashkenazi Jewish men, mainly members of Hasidic Judaism, on Shabbat and Jewish holidays and other festive occasions. In Jerusalem, the shtreimel is also worn by Litvak Jews. The shtreimel is generally worn after marriage, although it may be worn by boys after bar-mitzvah age in some communities.
Yaakov Chaim Sofer was a Sephardic rabbi, kabbalist, talmudist and poseq. He is the author of Kaf Hakhaim, a work of halakha.
Shatnez is cloth containing both wool and linen (linsey-woolsey), which Jewish law, derived from the Torah, prohibits wearing. The relevant biblical verses prohibit wearing wool and linen fabrics in one garment, the blending of different species of animals, and the planting together of different kinds of seeds.
A seudat mitzvah, in Judaism, is an obligatory festive meal, usually referring to the celebratory meal following the fulfillment of a mitzvah (commandment), such as a bar mitzvah, bat mitzvah, a wedding, a brit milah, or a siyum. Seudot fixed in the calendar are also considered seudot mitzvah, but many have their own, more commonly used names.
Shlach, Shelach, Sh'lah, Shlach Lecha, or Sh'lah L'kha is the 37th weekly Torah portion in the annual Jewish cycle of Torah reading and the fourth in the Book of Numbers. Its name comes from the first distinctive words in the parashah, in Numbers 13:2. Shelach is the sixth and lecha is the seventh word in the parashah. The parashah tells the story of the twelve spies sent to assess the promised land, commandments about offerings, the story of the Sabbath violator, and the commandment of the fringes.
According to halacha, married Jewish women are expected to cover their hair when in the presence of men other than their husband or close family members. Such covering is common practice among Orthodox Jewish women.
The tithe is specifically mentioned in the Books of Leviticus, Numbers and Deuteronomy. The tithe system was organized in a seven-year cycle, the seventh-year corresponding to the Shemittah-cycle in which year tithes were broken-off, and in every third and sixth-year of this cycle the second tithe replaced with the poor man's tithe. These tithes were akin to taxes for the people of Israel and were mandatory, not optional giving. This tithe was distributed locally "within thy gates" to support the Levites and assist the poor. Every year, Bikkurim, terumah, ma'aser rishon and terumat ma'aser were separated from the grain, wine and oil. Initially, the commandment to separate tithes from one's produce only applied when the entire nation of Israel had settled in the Land of Israel. The Returnees from the Babylonian exile who had resettled the country were a Jewish minority, and who, although they were not obligated to tithe their produce, put themselves under a voluntary bind to do so, and which practice became obligatory upon all.
Jewish heresy refers to those beliefs which contradict the traditional doctrines of Rabbinic Judaism, including theological beliefs and opinions about the practice of halakha. Jewish tradition contains a range of statements about heretics, including laws for how to deal with them in a communal context, and statements about the divine punishment they are expected to receive.
Religious clothing is clothing which is worn in accordance with religious practice, tradition or significance to a faith group. It includes clerical clothing such as cassocks, and religious habit, robes, and other vestments. Accessories include hats, wedding rings, crucifixes, etc.
Kil'ayim are the prohibitions in Jewish law which proscribe the planting of certain mixtures of seeds, grafting, the mixing of plants in vineyards, the crossbreeding of animals, the formation of a team in which different kinds of animals work together, and the mixing of wool with linen in garments.
The clothing of the people in biblical times was made from wool, linen, animal skins, and perhaps silk. Most events in the Hebrew Bible and New Testament take place in ancient Israel, and thus most biblical clothing is ancient Hebrew clothing. They wore underwear and cloth skirts.
Jews dressed differently as God's outcasts. But Jews also dressed differently in premodern Europe because their rabbis understood any emulation of non-Jews as a violation of the divine Law as revealed by God to Moses atop Mount Sinai. The Five Books of Moses, after all, together called the Torah, clearly specify that Jews must adhere to a particular dress code-modesty, for example, and fringes. The very structure of the cosmos demanded nothing less. Clothing, too, served as a "fence" that protected Jews from the profanities and pollutions of the non-Jewish societies in which they dwelled. From this angle, Jews dressed distinctively as God's elect.
ha-sūdarīn: meaning, that which is like a small turban.. Cf. Babylonian Talmud, Kiddushin 29b; Yosef Qafih, Halikhot Teman, Ben-Zvi Institute: Jerusalem 1982, p. 186.
ḥalūq [= tunic], it is the outer garment [which is worn].. Cf. Erich Brauer, Ethnologie der jemenitischen Juden, Heidelberg 1934, p. 81 (German). Quote (translation): "A blue tunic that has a split that extends down to the waistline and that is closed at neck level is worn over the maizar (i.e. undergarment). If the tunic is multicolored and striped, it is called [in Arabic] taḥtāni, meaning, the lower. If it is monochrome, it is called [in Arabic] ‘antari. Finally, the outer layer of clothing, worn over the maizar and ‘antari, is a dark-blue cotton kuftān . The kuftān is a coat-like garment that extends down to the knees, that is fully open in the front and is closed with a single button in the neck."
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