Time is very short this week, so here's an article I've written for the coming week's Toronto Torah. It's on a theme we've discussed before, such as here: Dress-Up Judaism.
Why dress up for davening?
A young man proposed to his inamorata while unshaven and wearing dirty jeans and a T-shirt, and he was stunned when she rejected his offer. He asked her, "Didn't you say you would take me as I am?"
She replied sadly, "Yes, but I didn't think that you would."
We intuit that G-d will "take us as we are", that prayer should require a proper heart rather than proper garb. The Creator who formed us knows our most intimate thoughts, and from a timeless perch outside of our reality He has already witnessed our weakest moments as well as the fulfillment of our greatest potential, so what would be the purpose of artifice? How could dressing up disguise our failings?
The case of the rejected suitor demonstrates the value of dressing up: Donning special clothing, like the uniform the kohen wore for his service in the Beit haMikdash, is an act of respect. Dressing up shows that we value our meeting with G-d.
Our parshah (Bereishit 33:18) mentions that Yaakov arrived in Shechem shalem – intact, whole, complete. According to Rav Meir Simchah haKohen of Dvinsk, the Torah emphasizes Yaakov's complete state in order to explain a nuance in his conduct.
During Yaakov's travels, he brought a korban nearly every time he arrived in a new location; see Bereishit 28:18, 31:54, 35:1, 35:14, 35:19 and 46:1. However, Yaakov did not bring a korban when he arrived in Succot, despite having just survived his midnight battle with a malach and his meeting with Esav. Why was this trip different?
Rav Meir Simchah explains that Yaakov had not healed fully from his fight when he arrived in Succot. Our patriarch considered himself blemished due to his physical wounds, and unworthy to bring a korban for his Creator. It was only when he arrived in Shechem - the stop after Succot - that he was shalem, and ready to bring a korban.
Certainly, we should never feel that G-d is unapproachable; we are taught that HaShem's mercy is universal, regardless of our material or spiritual wounds and deficiencies. Nonetheless, our goal should be to emulate Yaakov and approach G-d in a state of shleimut, wholeness. G-d may take us as we are, but we should aim to become greater.
Showing posts with label Tefillah: Presentation. Show all posts
Showing posts with label Tefillah: Presentation. Show all posts
Wednesday, December 7, 2011
Tuesday, July 22, 2008
Synagogue Dress Codes and Dress-Up Judaism, Part II
Since Part I was popular, I thought I would post some of the source material I distributed when I taught a class on the topic of Synagogue Dress Codes several years ago. It was part of a fun series of classes on "Jews and Clothes."
THE DIGNITY ISSUE
Clothing Provides Dignity
1. Genesis 3:7 – And the eyes of both of them were opened, and they knew that they were not clothed. They sewed fig leaves and made belts for themselves.
2. Talmud, Shabbat 113a – It is written regarding Shabbat, “You shall honor it, refraining from performing ordinary tasks.” ‘You shall honor it’ indicates that your Shabbat clothing should not be like your weekday clothing. This follows along the lines of R’ Yochanan’s practice of calling his clothing, ‘The source of my honor.’
3. Talmud, Yevamot 63b – Gd said regarding the Jews, ‘I will anger them by helping a nation which is disgusting.’…It was taught: This verse refers to the people of Barbaria and Martina, who walk about unclothed in the marketplace. There is nothing more disgusting and repulsive before Gd than walking about unclothed in public.
Approach Gd with dignity: Clean clothes
4. Maimonides, Mishneh Torah, Laws of Temple Vessels 8:5 - If any of the Kohen’s garments became dirty, they did not bleach or launder them. Rather, they used the clothing to make wicks, and the Kohen wore new clothes.
5. Rama, Orach Chaim 53:25 – If a Chazan is also a slaughterer or one who examines slaughter, he should not pray in his dirty and smelly clothes. If he does not wish to change his clothes before he prays, he should be removed from his status as Chazan.
Approach Gd with dignity: Nice clothes
6. Talmud, Shabbat 10a – Rabbah bar Rav Huna donned special felt shoes and prayed, citing the verse, ‘Prepare to greet your Gd, Israel!’
7. Maimonides, Mishneh Torah, Laws of Prayer 5:1, 5:5 – One who prays must be careful to do eight things, but if he cannot or does not do them his prayer is still valid: Stand, Face the Temple, Prepare one’s body, Prepare one’s clothes, Prepare one’s location, Modulate one’s voice, Bend one’s knees and Bow…How does one prepare his clothing? First he fixes his clothing and makes himself look fine…he should not pray in his moneybelt, or with a bare head, or with his feet revealed if local practice is that one would not stand before a respected person without shoes.
8. Chafetz Chaim, Mishnah Berurah 91:11 – It is also not appropriate to pray in a caftan, or an undergarment.
Approach Gd with dignity: Designated clothes
9. Tur, Orach Chaim 98 – It is appropriate for a person to have fine clothes which are set aside for prayer, like the clothing of the Kohanim. Not everyone can spend money on this, but it is good, at least, to have a pair of pants which are designated for prayer in that they are kept clean.
Choice of clothing shows respect for others in the synagogue
10. Chafetz Chaim, Mishnah Berurah 18:4 – Obviously, a Chazan who is not wearing an over-garment must wear a Tallit, for it is not respectful to the congregation to go otherwise.
11. R' Ovadia Yosef, Yechaveh Daat 4:8 – One who is wearing a short-sleeved shirt, such that his arms are covered to the elbow, is permitted to serve as a Chazan. If the sleeves are shorter, such that the arm is uncovered between the shoulder and the elbow, such a person may not serve as the Chazan for this is not respectful to the congregation. One who is praying alone is technically permitted to pray with such short sleeves.
THE MOOD ISSUE
Clothes create a mood
12. Talmud, Pesachim 109a - A man is obligated to gladden his household for the holiday, as it is written, “And you shall be joyous on your holiday.”…What does one purchase for women? Rabbi Yosef taught: In Bavel, colored garments. In Israel, garments of pressed flax.
13. Comment of Maharsha to Kiddushin 40a - The purpose of wearing black and robing one’s self in black is to bend one's spirit to his will with something which breaks it, and so he will not sin at all.
Clothes create a mood of focus on prayer
14. Talmud, Shabbat 10a – Rav Ashi said: I have observed that when there is trouble in the world, Rav Kahana removes his cloak, clasps his hands and prays, saying, ‘I am like a slave before his master.’ When there is peace, he clothes himself and robes himself and prays, saying, ‘Prepare to greet your Gd, Israel!’
15. Code of Jewish Law, Orach Chaim 91:6 – It is the manner of scholars and their students to pray only when they are fully cloaked.
And then I brought a few sources to show how different Jewish groups handle this issue today:
Ambivalence toward dress codes
16. Mordecai Kaplan, “Questions Jews Ask: Reconstructionist Answers,” pg. 226-7
All the arts, all the cultural media by which men communicate ideas and emotions, depend on symbols. Religion cannot dispense with them. And those symbols that require action are particularly effective, because they involve simultaneously so many of our senses and emotional responses.
17. Boomer ReJew-venation, by Maureen Adler-Marks
Take the dress code, for example. When I was growing up, in New York, my favorite Rosh Hashanah ritual was the purchase of a new Jewish suit. Despite the threat of Indian summer heat, year after year I'd be in shul, sweltering in blue wool, dripping with sweat and pride; duped by seasonal change again.
In Los Angeles now, of course we're laid back. New clothing merely means a new black cotton T-shirt. The other day at Torah study, we discussed the controversy of Jewish jeans: Is it all right to wear denims and running shoes to services?
"Whatever," shrugged the well-dressed rabbi, dapper in Armani. But with the growing influence of the ashram, and the recent adoption of meditation-style worship, it's only a matter of time until our clothing goes with the flow.
Frankly, I'll miss dress-up Judaism and, like the recent readoption of the yarmulke, predict it will one day stage a comeback. Business attire at services, especially heels, is miserably restrictive, but that's the point, a beginning at self-containment. You've got to start somewhere, you know, and teshuvah, the spiritual chiropractic generally known as "repentance," is hard work. Many of my best intentions fail me. If I can't easily change my habits, drives, ambitions and motivations, at least I can alter my hemline. We change slowly, from the outside in.
When I was growing up, we all believed in sin. I loved my sins and maintained a running annual scoreboard, ready for purging. Four times that year I had cursed my parents under my breath. Three times I had left my brother to wash the dishes, claiming the next day a history or math test. On the "Wonder Years" scale, these were big deals, and I couldn't wait to have the blast of the shofar lift the load.
Today, of course, personal sin is gone, and with it the idea of the Holidays as Judgment Day. Part I of Boomer reJew-venation soft-pedals the guilt, calling it, instead, "missing the mark." Missing the mark is like being bad at archery, there's always another quiver for your bow.
18. USY – guidelines during prayer - Clothing on which any profanity or inappropriate language, pictures or symbols are written, printed or depicted is not permitted. No visible underwear is permitted for both males and females. During Tefillah (Services), inappropriately short skirts or shorts, or tight garments, are not permitted; shoulders must be covered for both males and females…No shorts or jeans are to be worn on Shabbat and dress shoes are encouraged during Shabbat Tefillot and meals. (Adopted unanimously by the National Youth Commission April 14, 2002)
19. Tzitz Eliezer 13:13 – Rabbi Moshe Feinstein did write that…by law if one’s head is covered in such a manner that one can say it is ‘covered’ by some definition of the word, then one may walk in the street and even recite blessings…but even he only wrote this regarding walking in the street and reciting blessings. As far as prayer in a synagogue, it is logical to argue that even he would require a hat, or at least a special Kippah which will cover the majority of the skull, under “Prepare to greet your Gd, Israel” and under the requirement to pray with solemnity. This is my conclusion, as far as the law.
THE DIGNITY ISSUE
Clothing Provides Dignity
1. Genesis 3:7 – And the eyes of both of them were opened, and they knew that they were not clothed. They sewed fig leaves and made belts for themselves.
2. Talmud, Shabbat 113a – It is written regarding Shabbat, “You shall honor it, refraining from performing ordinary tasks.” ‘You shall honor it’ indicates that your Shabbat clothing should not be like your weekday clothing. This follows along the lines of R’ Yochanan’s practice of calling his clothing, ‘The source of my honor.’
3. Talmud, Yevamot 63b – Gd said regarding the Jews, ‘I will anger them by helping a nation which is disgusting.’…It was taught: This verse refers to the people of Barbaria and Martina, who walk about unclothed in the marketplace. There is nothing more disgusting and repulsive before Gd than walking about unclothed in public.
Approach Gd with dignity: Clean clothes
4. Maimonides, Mishneh Torah, Laws of Temple Vessels 8:5 - If any of the Kohen’s garments became dirty, they did not bleach or launder them. Rather, they used the clothing to make wicks, and the Kohen wore new clothes.
5. Rama, Orach Chaim 53:25 – If a Chazan is also a slaughterer or one who examines slaughter, he should not pray in his dirty and smelly clothes. If he does not wish to change his clothes before he prays, he should be removed from his status as Chazan.
Approach Gd with dignity: Nice clothes
6. Talmud, Shabbat 10a – Rabbah bar Rav Huna donned special felt shoes and prayed, citing the verse, ‘Prepare to greet your Gd, Israel!’
7. Maimonides, Mishneh Torah, Laws of Prayer 5:1, 5:5 – One who prays must be careful to do eight things, but if he cannot or does not do them his prayer is still valid: Stand, Face the Temple, Prepare one’s body, Prepare one’s clothes, Prepare one’s location, Modulate one’s voice, Bend one’s knees and Bow…How does one prepare his clothing? First he fixes his clothing and makes himself look fine…he should not pray in his moneybelt, or with a bare head, or with his feet revealed if local practice is that one would not stand before a respected person without shoes.
8. Chafetz Chaim, Mishnah Berurah 91:11 – It is also not appropriate to pray in a caftan, or an undergarment.
Approach Gd with dignity: Designated clothes
9. Tur, Orach Chaim 98 – It is appropriate for a person to have fine clothes which are set aside for prayer, like the clothing of the Kohanim. Not everyone can spend money on this, but it is good, at least, to have a pair of pants which are designated for prayer in that they are kept clean.
Choice of clothing shows respect for others in the synagogue
10. Chafetz Chaim, Mishnah Berurah 18:4 – Obviously, a Chazan who is not wearing an over-garment must wear a Tallit, for it is not respectful to the congregation to go otherwise.
11. R' Ovadia Yosef, Yechaveh Daat 4:8 – One who is wearing a short-sleeved shirt, such that his arms are covered to the elbow, is permitted to serve as a Chazan. If the sleeves are shorter, such that the arm is uncovered between the shoulder and the elbow, such a person may not serve as the Chazan for this is not respectful to the congregation. One who is praying alone is technically permitted to pray with such short sleeves.
THE MOOD ISSUE
Clothes create a mood
12. Talmud, Pesachim 109a - A man is obligated to gladden his household for the holiday, as it is written, “And you shall be joyous on your holiday.”…What does one purchase for women? Rabbi Yosef taught: In Bavel, colored garments. In Israel, garments of pressed flax.
13. Comment of Maharsha to Kiddushin 40a - The purpose of wearing black and robing one’s self in black is to bend one's spirit to his will with something which breaks it, and so he will not sin at all.
Clothes create a mood of focus on prayer
14. Talmud, Shabbat 10a – Rav Ashi said: I have observed that when there is trouble in the world, Rav Kahana removes his cloak, clasps his hands and prays, saying, ‘I am like a slave before his master.’ When there is peace, he clothes himself and robes himself and prays, saying, ‘Prepare to greet your Gd, Israel!’
15. Code of Jewish Law, Orach Chaim 91:6 – It is the manner of scholars and their students to pray only when they are fully cloaked.
And then I brought a few sources to show how different Jewish groups handle this issue today:
Ambivalence toward dress codes
16. Mordecai Kaplan, “Questions Jews Ask: Reconstructionist Answers,” pg. 226-7
All the arts, all the cultural media by which men communicate ideas and emotions, depend on symbols. Religion cannot dispense with them. And those symbols that require action are particularly effective, because they involve simultaneously so many of our senses and emotional responses.
17. Boomer ReJew-venation, by Maureen Adler-Marks
Take the dress code, for example. When I was growing up, in New York, my favorite Rosh Hashanah ritual was the purchase of a new Jewish suit. Despite the threat of Indian summer heat, year after year I'd be in shul, sweltering in blue wool, dripping with sweat and pride; duped by seasonal change again.
In Los Angeles now, of course we're laid back. New clothing merely means a new black cotton T-shirt. The other day at Torah study, we discussed the controversy of Jewish jeans: Is it all right to wear denims and running shoes to services?
"Whatever," shrugged the well-dressed rabbi, dapper in Armani. But with the growing influence of the ashram, and the recent adoption of meditation-style worship, it's only a matter of time until our clothing goes with the flow.
Frankly, I'll miss dress-up Judaism and, like the recent readoption of the yarmulke, predict it will one day stage a comeback. Business attire at services, especially heels, is miserably restrictive, but that's the point, a beginning at self-containment. You've got to start somewhere, you know, and teshuvah, the spiritual chiropractic generally known as "repentance," is hard work. Many of my best intentions fail me. If I can't easily change my habits, drives, ambitions and motivations, at least I can alter my hemline. We change slowly, from the outside in.
When I was growing up, we all believed in sin. I loved my sins and maintained a running annual scoreboard, ready for purging. Four times that year I had cursed my parents under my breath. Three times I had left my brother to wash the dishes, claiming the next day a history or math test. On the "Wonder Years" scale, these were big deals, and I couldn't wait to have the blast of the shofar lift the load.
Today, of course, personal sin is gone, and with it the idea of the Holidays as Judgment Day. Part I of Boomer reJew-venation soft-pedals the guilt, calling it, instead, "missing the mark." Missing the mark is like being bad at archery, there's always another quiver for your bow.
18. USY – guidelines during prayer - Clothing on which any profanity or inappropriate language, pictures or symbols are written, printed or depicted is not permitted. No visible underwear is permitted for both males and females. During Tefillah (Services), inappropriately short skirts or shorts, or tight garments, are not permitted; shoulders must be covered for both males and females…No shorts or jeans are to be worn on Shabbat and dress shoes are encouraged during Shabbat Tefillot and meals. (Adopted unanimously by the National Youth Commission April 14, 2002)
19. Tzitz Eliezer 13:13 – Rabbi Moshe Feinstein did write that…by law if one’s head is covered in such a manner that one can say it is ‘covered’ by some definition of the word, then one may walk in the street and even recite blessings…but even he only wrote this regarding walking in the street and reciting blessings. As far as prayer in a synagogue, it is logical to argue that even he would require a hat, or at least a special Kippah which will cover the majority of the skull, under “Prepare to greet your Gd, Israel” and under the requirement to pray with solemnity. This is my conclusion, as far as the law.
Sunday, July 20, 2008
Of Synagogue Dress Codes and Dress-Up Judaism
[Haveil Havalim is here. The new Kosher Cooking Carnival is here.]
I recently heard about a synagogue that was clamping down on its dress code, requiring formal attire for people who would receive Shabbat and Yom Tov honors.
I have to admit that my gut instinct is always to question raising the institutional bar for participation, and particularly on an issue of dress.
My generation believes in dressing down, and I grew up very much a part of that. I went through my freshman year in college wearing black jeans pretty much every day. In the beginning of my rabbinic years I refused to dress up, and only acceded to the white-shirt-and-slacks dress code because it made matching my clothing simpler. I don’t like fancy.
At the same time, there’s a lot to be said for Dress Up Judaism; presentation matters.
Presentation matters in the way we approach other people – in our demeanor when giving tzedakah, in our approach to honoring our parents, in the pleasant smile we offer other people.
And, yes, presentation matters in addressing Gd. Ashrei is a perfect example of our emphasis on presentation: The gemara asks why Ashrei is such an important psalm (thrice-daily recitation is supposed to guarantee life in the next world; no word on the quality of life, though), and it answers that (1) Ashrei’s content is important, since this perek of tehillim contains the affirmation that Gd provides for the needs of all, and (2) Ashrei’s presentation incorporates [almost] all of the letters of the alphabet in its acrostic.
People get complicated analyzing the role of the acrostic – “it’s about using all of the letters at our disposal,” “it’s an expression of our lack of eloquence,” etc – and there is value in those explanations, of course. But the simple and straightforward point is that an alphabetical acrostic is pleasing to the reader; it’s poetically beautiful.
The Torah values poetry. As Rabbi Elman pointed out in a course I took under him at YU, Tosafot (Bava Metzia 60b) says that the Torah will sometimes use synonymous words in the same sentence, rather than repeat the same word twice, because this is נאה יותר, it sounds more pleasant. Presentation matters.
Presentation shows that we invested are in the product/situation. In truth, that’s one of the reasons we dress down, as kids – to demonstrate a lack of investment, a coolkeit. Someone who shows up overdressed is clearly an obsessed geek. In other words: Dressing up shows you care.
And, dressing up is one way to practice the Sefer haChinuch’s favorite adage: אחרי הפעולות נמשכים הלבבות, one’s heart is drawn after one’s actions. Dressing upscale can be a prologue to Acting upscale.
One of the best expressions of this point I ever saw was in an article by Maureen Adler-Marks, “Boomer Re-Jewvenation,” which used to be here but is no longer. [Note: I have now found it courtesy of the Internet Archive, here.] She wrote, regarding her Reform temple:
The other day at Torah study, we discussed the controversy of Jewish jeans: Is it all right to wear denims and running shoes to services?
"Whatever," shrugged the well-dressed rabbi, dapper in Armani. But with the growing influence of the ashram, and the recent adoption of meditation-style worship, it's only a matter of time until our clothing goes with the flow.
Frankly, I'll miss dress-up Judaism and, like the recent readoption of the yarmulke, predict it will one day stage a comeback. Business attire at services, especially heels, is miserably restrictive, but that's the point, a beginning at self-containment. You've got to start somewhere, you know, and teshuvah, the spiritual chiropractic generally known as "repentance," is hard work. Many of my best intentions fail me. If I can't easily change my habits, drives, ambitions and motivations, at least I can alter my hemline. We change slowly, from the outside in.
We’re not about to change our dress code here; I’m still stuck on the role of the institution and the individual in this attempt to raise the bar… But I would congratulate those who change their own dress code, themselves.
Continued in Part II.
I recently heard about a synagogue that was clamping down on its dress code, requiring formal attire for people who would receive Shabbat and Yom Tov honors.
I have to admit that my gut instinct is always to question raising the institutional bar for participation, and particularly on an issue of dress.
My generation believes in dressing down, and I grew up very much a part of that. I went through my freshman year in college wearing black jeans pretty much every day. In the beginning of my rabbinic years I refused to dress up, and only acceded to the white-shirt-and-slacks dress code because it made matching my clothing simpler. I don’t like fancy.
At the same time, there’s a lot to be said for Dress Up Judaism; presentation matters.
Presentation matters in the way we approach other people – in our demeanor when giving tzedakah, in our approach to honoring our parents, in the pleasant smile we offer other people.
And, yes, presentation matters in addressing Gd. Ashrei is a perfect example of our emphasis on presentation: The gemara asks why Ashrei is such an important psalm (thrice-daily recitation is supposed to guarantee life in the next world; no word on the quality of life, though), and it answers that (1) Ashrei’s content is important, since this perek of tehillim contains the affirmation that Gd provides for the needs of all, and (2) Ashrei’s presentation incorporates [almost] all of the letters of the alphabet in its acrostic.
People get complicated analyzing the role of the acrostic – “it’s about using all of the letters at our disposal,” “it’s an expression of our lack of eloquence,” etc – and there is value in those explanations, of course. But the simple and straightforward point is that an alphabetical acrostic is pleasing to the reader; it’s poetically beautiful.
The Torah values poetry. As Rabbi Elman pointed out in a course I took under him at YU, Tosafot (Bava Metzia 60b) says that the Torah will sometimes use synonymous words in the same sentence, rather than repeat the same word twice, because this is נאה יותר, it sounds more pleasant. Presentation matters.
Presentation shows that we invested are in the product/situation. In truth, that’s one of the reasons we dress down, as kids – to demonstrate a lack of investment, a coolkeit. Someone who shows up overdressed is clearly an obsessed geek. In other words: Dressing up shows you care.
And, dressing up is one way to practice the Sefer haChinuch’s favorite adage: אחרי הפעולות נמשכים הלבבות, one’s heart is drawn after one’s actions. Dressing upscale can be a prologue to Acting upscale.
One of the best expressions of this point I ever saw was in an article by Maureen Adler-Marks, “Boomer Re-Jewvenation,” which used to be here but is no longer. [Note: I have now found it courtesy of the Internet Archive, here.] She wrote, regarding her Reform temple:
The other day at Torah study, we discussed the controversy of Jewish jeans: Is it all right to wear denims and running shoes to services?
"Whatever," shrugged the well-dressed rabbi, dapper in Armani. But with the growing influence of the ashram, and the recent adoption of meditation-style worship, it's only a matter of time until our clothing goes with the flow.
Frankly, I'll miss dress-up Judaism and, like the recent readoption of the yarmulke, predict it will one day stage a comeback. Business attire at services, especially heels, is miserably restrictive, but that's the point, a beginning at self-containment. You've got to start somewhere, you know, and teshuvah, the spiritual chiropractic generally known as "repentance," is hard work. Many of my best intentions fail me. If I can't easily change my habits, drives, ambitions and motivations, at least I can alter my hemline. We change slowly, from the outside in.
We’re not about to change our dress code here; I’m still stuck on the role of the institution and the individual in this attempt to raise the bar… But I would congratulate those who change their own dress code, themselves.
Continued in Part II.
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