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Tzniut

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Tzniut (Hebrew: צְנִיעוּת ṣənī‘ūt, Sephardi: seni‘ut, Ashkenazi: tznius; "modesty" or "privacy"; Yiddish: באשיידנקייט basheydnkeyt) describes the character trait of modesty and discretion, as well as a group of Jewish laws pertaining to conduct. The concept is most important within Orthodox Judaism.

Description

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Tzniut includes a group of Jewish laws concerned with modesty of both dress and behavior. In the Babylonian Talmud, Rabbi Elazar Bar Tzadok interprets the injunction at Micah 6:8 to "go discreetly with your God" as referring to discretion in conducting funerals and weddings. The Talmud then extends his interpretation: "If in matters that are generally performed in public, such as funerals and weddings, the Torah instructed us to go discreetly, matters that by their very nature should be performed discreetly, such as giving charity to a poor person, how much more so must one take care to do them discreetly, without publicity and fanfare".[1]

In the legal dimension of Orthodox Judaism, the issue of tzniut is discussed in more technical terms: how much skin may a person expose, and so on.[2][3][4] These details underscore the concept of tzniut as a code of conduct, character, and awareness,[5] which in practice is more noticeable among women than men.[6]

Dress

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Gender-specific garb

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Originating from the Biblical pair of commands (Deut. 22:5) regarding "male and female garb."[7] Aside from pants and zippers, there is also the matter of buttons on clothing. Classic clothing has the button on the left side for women and on the right side for men.[8] Some Jews reverse that, with men buttoning right on the left as part of Tzniut.[9] The principal guiding point of tzniut regarding dress is that a Jew should not dress in ways that attract undue attention.[10] That does not mean dressing poorly but means neither men nor women should dress in a way that overly emphasizes their physical appearance or attracts undue attention. There are many different interpretations of tzniut and so people from different communities dress differently.

Community-specific garb

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Orthodox Judaism requires both men and women to substantially cover their bodies. According to many opinions, that involves covering the elbows and knees.[11][12]

In Haredi communities, men wear long trousers and usually long-sleeved shirts; most[13] will not wear short sleeves at all. Haredi Ashkenazi practice discourages sandals without socks both inside and outside the synagogue, but Haredi Sefardi communities tend to permit sandals at least outside of synagogue. Dress inside a synagogue and, according to many, in public should be comparable to that worn by the community when it meets royalty or the government.

Haredi women wear blouses covering the elbow and collarbone and skirts covering the knees while standing and sitting. The ideal sleeve and skirt length varies by community. Some women try not to follow fashion, but others wear fashionable but modest clothing. Haredi women avoid skirts with slits but prefer kick pleats. They also avoid overly eye-catching colors, especially red, as well as tight clothing. The prohibition on wearing red is Ashkenazic, originally formulated by Joseph Colon Trabotto, Moses Isserles, and Shabtai HaKohen.[14] In modern interpretation, Moshe Feinstein restricts the prohibition to women, but many other authorities apply it to both genders.[15] Many will wear only closed-toe shoes and always wear stockings or tights, the thickness of which varies by community.

Modern Orthodox women also usually adhere to tzniut and dress in a modest fashion (as compared to general society),[16] but their communal definition does not necessarily include covering their elbows, collarbones, or knees, and may allow for wearing pants although most Modern Orthodox women will, when in front of men or in public, wear skirts that cover their knees, preferably loose ones, and cover their shoulders and cleavage.

Modern Orthodox men's dress is often indistinguishable from their non-Orthodox peers, apart from them wearing a skullcap. They may wear short-sleeved shirts, and sometimes even shorts. Sandals without socks are generally not worn in a synagogue but are usually accepted in Modern Orthodox and Religious Zionist communities in Israel for daily dress for both men and women.

Conservative Judaism formally encourages modest dress.[17] While day-to-day dress often simply reflects trends in wider society, many Conservative synagogues expect somewhat more modest dress (although not necessarily as stringent as in Orthodox Judaism) for synagogue attendance, and may have specific dress requirements to receive synagogue honors (such as being called for a Torah reading).

Reform Judaism has no religious dress requirements.

The style of dress also involves cultural considerations aside from religious requirements. Members of Conservative and Reform synagogues may abide by dress codes generally ranging from business casual to informal. There are many Orthodox synagogues (especially in Israel) in which dress, while meeting religious modesty requirements, is quite casual. Many Haredi and Hasidic communities have special customs and styles of dress that serve to identify members of their communities but regard those special dress features as more customary to their particular communities than a general religious requirement expected of all observant Jews.[13]

Further cultural considerations include the increasing use of modest dress as an act of female empowerment and self-actualization, which are not directly related to religious observance.[18]

Head covering

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Main article: Head covering for Jewish women
 
Three styles of hair covering that are common among married Orthodox Jewish women. From left to right: snood, fall, and hat.

Jewish law governing tzniut requires married women to cover their hair in the presence of men other than their husband or close family members.[19][20] Such covering (known as the tichel or mitpachat) is common practice among Orthodox Jewish women.[21]

During the time of Moses, the Bible records that it was normative for women to wear a head covering (cf. Numbers 5:18).[22] In Numbers 5:18, the sotah (meaning "one who goes astray") ritual, in which the head of a woman accused of adultery is uncovered (made parua), is explicated, implying that normally a woman's head is covered; the Talmud thus teaches that the Torah (Pentateuch) commands women to go out in public with their heads covered.[23][24] This headcovering worn during biblical times was a veil or headscarf.[25]

In the Old Testament's Book of Daniel, Susanna wore a headcovering and wicked men demanded that it be removed so that they might lust after her (cf. Susanna 13:31–33).[22] Genesis 24:64–65 records that Rebecca, while traveling to meet Isaac, "did not flaunt her physical beauty" but "veiled herself, increasing her allure through an outward display of modesty."[22] The removal of a woman's veil in the passage of Isaiah 47:1–3 is linked with nakedness and shame.[26] The biblical book Song of Songs records "the erotic nature of hair from the verse, 'Your hair is as a flock of goats' (Song of Songs, 4:1), i.e., from a verse praising her beauty."[27] Jewish law has stipulated that a married woman who uncovered her hair in public evidenced her infidelity.[28]

Female singing voice

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Orthodox Judaism

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In Orthodox Judaism, men are generally not allowed to hear women sing, a prohibition called kol isha (literally "a woman's voice").[29] The Talmud classifies that as ervah (literally "nakedness"). The majority view of halakhic authorities[30] is that the prohibition applies at all times and forbids a man from praying or studying the Torah in the presence of a woman who is singing; it is similar to other prohibitions classified as ervah.[31] A minority view[32] holds that the prohibition of praying or studying in the presence of kol isha applies only while the Shema Yisrael prayer is being recited.[31][33]

There is a debate between poskim whether the prohibition applies to a recorded female voice if the singer cannot be seen, the woman is not known to the man who is listening, and he has never seen her or a picture of her.[34] There are also opinions,[34] following Samson Raphael Hirsch and Azriel Hildesheimer, that exclude singing in mixed groups from this prohibition, such as synagogue prayer or dinner-table zemirot, based on the idea that the female voice is not distinctly heard as separate from the group in those cases.[35][36]

Yehiel Yaakov Weinberg[34] and Rabbi David Bigman[31] of Yeshivat Ma'ale Gilboa hold that the kol isha prohibition does not apply to women singing zemirot, songs to children, and lamentations for the dead because in those contexts, men do not derive sexual pleasure from the woman's voice.

Other denominations

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Conservative Judaism interprets the relevant passage of the Talmud as expressing a rabbi's opinion, rather than imposing a requirement.[37]

Reform Judaism fundamentally reconsidered the status of women within Judaism in a series of synods from 1837 onward in both Europe and the United States and formally abolished most distinctions between men and women in the observance of Jewish life, particularly concerning dress and public participation. It no longer regards that law as applicable to modern times.[38]

Touch

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Main article: Negiah

In Orthodox Judaism, men and women who are not married and not closely related are generally forbidden to touch each other sensually. A person who refrains from touching the opposite sex is said to be "shomer negiah". Any touching but especially in an affectionate manner ("b'derech chiba") is prohibited.

Opinions are divided regarding a quick handshake in a business setting: some authorities (mainly of Modern Orthodox background) permit it, but other people (nearly all Haredim, and many other Orthodox Jews) prohibit it. The question is, "What is sensual?" One may, however, touch certain relatives (parents, children, grandparents, grandchildren) to whom one is presumed not to be sexually attracted. Whether or not children adopted at a young age are included in the prohibition is a matter of dispute and varies from case to case. One may touch one's spouse outside the niddah period, but any married couples will also not publicly touch one another.

Conservative and Reform Judaism do not follow those laws.

Yichud

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Main article: Yichud

In Orthodox Judaism, men and women who are not married to each other and are not immediate blood relatives are forbidden to enter into a secluded situation (yichud) in a room or area that is locked and private. That measure is taken to prevent the possibility of sexual relations, which are prohibited outside of marriage. According to some authorities, it applies even between adoptive parents and adoptive children over the age of maturity, but others are more lenient with children adopted from a young age. Seclusion does not consist of merely being alone in a room together, and it is only if the situation is private, with no one else expected to enter, that the restriction applies. Originally, the prohibition applied only to married women who were secluded with men other than their husbands, but it was later extended to include single women. According to the Talmud, the extension occurred in the time of King David, when his son Amnon raped his other son Absalom's sister, Tamar. On the issue of elevators, opinions vary; some allow yichud in an elevator for a time of no more than 30 seconds, but others forbid it under all circumstances, partly because of the possibility of an elevator getting stuck. The laws concerning yichud are complicated and detailed, and especially so for women in modern contexts,[39] promoting the suggestion to reread them as a nonspecific mandate for personal space at a time that society can generally acknowledge the darkest aspects of the human sexual psyche in today's social interactions.[40]

Conservative and Reform Judaism do not regard those rules as applicable.

Synagogue services

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Main article: Mechitza

In Orthodox Judaism, men and women are not allowed to mingle during prayer services, and Orthodox synagogues generally include a divider, a mechitza, to create separate men's and women's sections. The idea comes from the old Jewish practice when the Temple in Jerusalem stood: there was a women's balcony in the Ezrat Nashim to separate male and female spectators at the special Sukkot celebrations. There is also a prophecy in Zechariah (12:12) that mentions men and women mourning separately. The Talmud took that account and inferred that if men and women should be separate in times of mourning, they certainly should be separate in times of happiness.

Mechitzot are usually seen in Orthodox synagogues but never in Reform ones. Original German Reform synagogues had balconies although in modified form. While many Conservative synagogues also had balconies or separate seating for women in the past, most of them have switched to "family seating" (mixed seating of relatives) in the 1960s. Today, the Conservative movement puts a strong emphasis on egalitarianism so that men and women have equal roles in prayer services. However, non-egalitarian services, separate seating, and the use of a mechitza are still considered valid options for Conservative congregations.[citation needed]

Dancing

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Orthodox Jews following the laws on negiah do not participate in mixed dancing, as it entails sensual touch and may also be considered immodest even if there is no physical contact.

In 2013, the Rabbinical Court of the Ashkenazi Community in the Haredi city of Beitar Illit ruled against Zumba (a type of dance fitness) classes although they were held with a female instructor and all-female participants.[41][42] It stated: "Both in form and manner, the activity [Zumba] is entirely at odds with both the ways of the Torah and the holiness of Israel, as are the songs associated with it."[43]

Observance

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There are several levels to the observance of physical and personal tzniut according to Orthodox Judaism, as derived from various sources in halakha. Observance of the rules varies from aspirational to mandatory to routine across the spectrum of Orthodox stricture and observance.[3]

  • Not dwelling on lascivious or immoral thoughts.
  • Not staring at members of the opposite sex, particularly any part of the opposite sex's "private" anatomy.
  • Keeping the majority of one's body covered in respectable clothing at all times.
  • Avoiding the company of uncouth individuals or situations if an atmosphere of levity and depravity prevails.
  • Avoiding pictures or scenes that are likely to be sexually arousing.
  • Refraining from touching a person of the opposite sex.
  • Not looking at animals copulating.
  • Not hugging or kissing one's spouse in public; among Haredim, all physical contact is avoided between spouses in public. The primary reason is not to arouse jealousy and hence the evil eye in those without a partner. That is a law between men, and not primarily between man and God.
  • Not talking to a member of the opposite sex unnecessarily.

See also

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Footnotes

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  1. ^ Sukkah 49b
  2. ^ Bloch, Emmanuel (1 December 2018). "Immodest Modesty: The Emergence of Halakhic Dress Codes". Studies in Judaism, Humanities, and the Social Sciences. 2 (1): 25–32. doi:10.26613/sjhss.2.1.16. ISSN 2473-2613.
  3. ^ a b Sirbu, Rebecca (29 August 2016). "The Modesty Wars". My Jewish Learning. Retrieved 24 November 2023.
  4. ^ "Urim Publications: UNDERSTANDING TZNIUT: Modern Controversies in the Jewish Community". www.urimpublications.com. Retrieved 24 November 2023.
  5. ^ "Modesty (Tzniut)". My Jewish Learning. Retrieved 24 November 2023.
  6. ^ "Parshat Vayishlach: Modesty in the Age of Abuse". Orthodox Union (OU Torah). 27 November 2017. Retrieved 22 March 2019. Traditional Judaism has long maintained that the onus of protection from inappropriate and damaging relations between men and women was on women; that the laws of tzniut landed heavier on them. [Yet] I have always taught that such an understanding is misleading, shortsighted, and wrong... Men are no less responsible – perhaps more so! – for all that tzniut is. We often associate it with women more because its practice is more obvious with women.
  7. ^ The Stone Edition, Artscroll, p. 1050, to adopt garb or other practices associated with the other
  8. ^ Megan Garber (27 March 2015). "The Curious Case of Men and Women's Buttons". The Atlantic. Retrieved 6 November 2022. on the left for the ladies and on the right for the gents
  9. ^ Chaya Korb Hubner (1989). The Broken Magen David. p. 116. men button right on left .. Tznius
  10. ^ Jewish View of Modesty, Dress, Clothing
  11. ^ "Modesty in Dress-The Principal Law", modestworld.com, archived from the original on 11 May 2015
  12. ^ "Skirts, Wigs, and Feminine Modesty". JewishAnswers.org. Ask the Rabbi. Retrieved 29 August 2016.
  13. ^ a b Modesty: Not Just For Women, Patheos
  14. ^ SA YD 178:3
  15. ^ Igros Moshe YD 1:181; Shevet HaLevi 6:24:2, Be'er Moshe 4:147:13, Darchei Teshuva 178:16, inter alia. The dispute is connected to one over the purpose of the ban, with some decisors arguing it was only to distinguish Jewish and gentile clothing and others arguing it was because red clothing is erotic.
  16. ^ Sherman, Joseph. "Sisters Revolutionize Fashion". FYI Magazine. Retrieved 5 January 2016.
  17. ^ Booth, David; et al. (2 February 2017). "Modesty Inside and Out: A Contemporary Guide to Tzniut" (PDF). CJLS: 20. Retrieved 7 August 2018.
  18. ^ "Modest Dress in Contemporary Judaism and Islam". My Jewish Learning. Retrieved 22 March 2019.
  19. ^ Shulchan Aruch, Even Ha'ezer 115, 4; Orach Chayim 75,2; Even Ha'ezer 21, 2
  20. ^ Schiller, Mayer (1995). "The Obligation of Married Women to Cover Their Hair" (PDF). JHCS. 30: 81–108. Archived from the original (PDF) on 7 April 2008.
  21. ^ Lewis, Reina (30 May 2013). Modest Fashion: Styling Bodies, Mediating Faith. Bloomsbury Publishing. p. 80. ISBN 978-0-85772-225-6.
  22. ^ a b c Gleason, Joseph (4 June 2018). "Why Russian Women Still Cover Their Heads in Church (Hint: It's in the Bible)". Russian Faith. Retrieved 14 February 2022.
  23. ^ Barash, Nechama Goldman (18 June 2022). "Women, hair covering and sotah". The Jerusalem Post. Retrieved 14 October 2022. In its ensuing discussion of the Mishnah, the Talmud asserts unequivocally that going out bareheaded violates biblical law. In Ketubot 72a, it states, "And who is considered a woman who violates dat yehudit? One who goes out and her head is uncovered." The Talmud asks, "The prohibition against a woman going out with her head uncovered is not merely a custom of Jewish women. Rather, it is by Torah law, as it is written, 'And he shall uncover the head of the woman'" (Numbers 5:18). The biblical verse cited as textual support for hair coverings is found in the Talmud in the context of a woman accused by her husband of adultery without the support of witnesses. In rabbinic texts, such a woman is referred to as a sotah (one who goes astray) and this is the common term used to reference the biblical text, as well. There is no certain way to determine whether this woman has sinned or whether her husband has been overcome by jealousy. Given the severity of the accusation and the lack of evidence, the woman is brought before the High Priest to undergo a ritual that will establish her guilt or her innocence. One of the steps involves a ritual that uncovers her head or dishevels her hair. In Numbers 5:18, it says, "After he has made the woman stand before the Lord, the priest shall uncover/dishevel/unbind the woman's head and place upon her hands the meal offering of remembrance, which is a meal offering of jealousy. And in the priest's hands shall be the water of bitterness that induces the spell."
  24. ^ "Ketubot 72a-72b". The William Davidson Talmud (Koren - Steinsaltz). Sefaria. The mishna stated: And who is considered a woman who violates the precepts of Jewish women? One who goes out and her head is uncovered. The Gemara asks: The prohibition against a woman going out with her head uncovered is not merely a custom of Jewish women. Rather, it is by Torah law, as it is written with regard to a woman suspected by her husband of having been unfaithful: "And he shall uncover the head of the woman" (Numbers 5:18). And the school of Rabbi Yishmael taught: From here there is a warning to Jewish women not to go out with an uncovered head, since if the Torah states that a woman suspected of adultery must have her head uncovered, this indicates that a married woman must generally cover her head. The Gemara explains: By Torah law, if she covers her head with her basket [kilta], it seems well and is sufficient. But by precepts of Jewish women, i.e., custom, even if her head is covered by her basket this is also prohibited; she requires a substantial head covering.
  25. ^ Baskin, Judith R. "Covering of the Head". Jewish Virtual Library. Retrieved 6 March 2022. In biblical times, women covered their heads with veils or scarves. The unveiling of a woman's hair was considered a humiliation and punishment (Isa. 3:17; cf. Num. 5:18 on the loosening of the hair of a woman suspected of adultery; III Macc. 4:6; and Sus. 32).
  26. ^ Budin, Stephanie Lynn; Turfa, Jean Macintosh (12 August 2016). Women in Antiquity: Real Women across the Ancient World. Routledge. ISBN 978-1-317-21990-3. Megan Cifarelli has argued that the raised skirts and uncovered heads of women captives (e.g., Cifarelli 1998:220, fig. 17; see also Marcus 1995: Pl. VI and King 1915: Plates XXIII and L) would have signalled their immodesty and sexual availability, which in turn would have indicated their humiliation and debasement (Cifarelli 1998: 221-22; cf. Marcus 1995:202). She points to Isaiah 47:1-3's image of dethroned daughter Babylon removing her veil, hiking up her skirts, and revealing her legs as indicative of the nakedness and shame the text attributes to this figure, and notes the roles played in Assyrian law of shortening or removing women's clothing.
  27. ^ Ellinson, G. (September 1992). Women and Mitzvot: The Modest Way. Feldheim Publishers. p. 205. ISBN 978-1-58330-148-7.
  28. ^ Weitz, Rose (12 January 2005). Rapunzel's Daughters: What Women's Hair Tells Us About Women's Lives. Farrar, Straus and Giroux. p. 20. ISBN 9781429931137. The Hebrew word for bride, kalah, derives from a word meaning "to cover," and the Latin word for "to marry" — nubere, the source of the English word "nuptials" — literally means to veil, as clouds (nubes) cover the sky. Following the same logic, by the time of Jesus, Jewish law permitted a man to divorce a woman by uncovering her hair. In addition, if a woman ever uncovered her own hair in public, the law took this as evidence of her infidelity and permitted her husband to divorce her without returning her dowry or paying her alimony. For centuries thereafter, Christian and Jewish married women throoughout most of Europe wore their hair long, bound, and covered. Most Muslim cultures, which share some of their roots with Christianity and Judaism, still require women to wear veils outside the home.
  29. ^ Berakhot 24a
  30. ^ Or Zarua 1, hilkot taharat keriat shema utefilah, no. 133; Rashba; Hiddushei ha-Rashba, Berachot ibid.; Rosh Berachot 3:37, Tur-Shulkhan Arukh Even ha-Ezer 21:2 following Rambam/Maimonides, Hilhot Issurei Biah 21:2
  31. ^ a b c "A New Analysis of "Kol B'Isha Erva" - jewishideas.org". www.jewishideas.org.
  32. ^ Rav Hai Gaon, Rabbenu Hananel, and Halachot Gedolot (as cited in Mordechai Berakhot chapter Mi sheMeito 247:80). This opinion is also followed by the Ra'avya and the Ritva (in his chidushim to Berachot). However, Rashba, quoting Rabbenu Hananel, says that the leniency applies only to one's own wife's voice, not to that of another woman.
  33. ^ Cherney, Ben (15 February 2010), Kol Isha (PDF), archived from the original (PDF) on 15 February 2010. JHCS 10, pp. 57–75.
  34. ^ a b c "The Parameters of Kol Isha". Archived from the original on 7 March 2016. Retrieved 29 August 2016.
  35. ^ "Two voices cannot be heard simultaneously"
  36. ^ Megilla 21b
  37. ^ Golinkin, David (18 November 2011), Kol B'ishah Ervah – Is it Really Forbidden for Jewish Men to Listen to Women Singing?, The Schechter Institutes, retrieved 27 March 2017
  38. ^ Nadell, Women Who Would Be Rabbis pp. 14–22
  39. ^ "Contemporary Issues in the Laws of Yichud.pdf". Google Docs. Retrieved 22 March 2019.
  40. ^ Chizhik-GoldschmidtOctober 17, Avital; Image, 2017Getty (18 October 2017). "No, modesty won't protect you from the Harvey Weinsteins. But this might". The Forward. Retrieved 22 March 2019.{{cite web}}: CS1 maint: numeric names: authors list (link)
  41. ^ Sommer, Allison Kaplan (9 September 2013). "Haredi Rabbis Ban All-female Zumba Classes". Haaretz. Retrieved 8 March 2018.
  42. ^ "Haredi Rabbis Outlaw Women-Only Zumba Classes". 9 September 2013. Retrieved 8 March 2018.
  43. ^ "Haredi Rabbis Outlaw Women-Only Zumba Classes". 9 September 2013. Retrieved 8 March 2018.

References

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  • Saul J. Berman, "A History of the Law of Kol 'isha" In: Rabbi Joseph H. Lookstein Memorial Volume. Leo Landman, Ed. Ktav, 1980.
  • Shmuley Boteach, Kosher Sex: A Recipe for Passion and Intimacy, Main Street Books, 2000, ISBN 0-385-49466-1. Written from a Modern Orthodox perspective.
  • Elliot N. Dorff, This Is My Beloved: This Is My Friend: A Rabbinic Letter on Intimate Relations, The Rabbinical Assembly, 1996. Written from a Conservative Jewish perspective.
  • Elyakim Ellinson, Women and the Mitzvot: The modest way. An extensive review of the laws of modesty including synagogue separation, mingling of the sexes, and women's dress. ISBN 1-58330-148-8.
  • Rabbi Pesach Eliyahu Falk: Modesty: an adornment for life. Phillip Feldheim, 1998. ISBN 0-87306-874-2. Encyclopedic work on Tzeniut, although considered quite stringent by some. Written from a Haredi Orthodox perspective.
  • Michael Gold, Does God Belong in the Bedroom? JPS, 1992. Written from a Conservative Jewish perspective.
  • Gila Manolson: Outside/Inside. Targum Press. ISBN 1-56871-123-9.
  • Gila Manolson: The Magic Touch. Targum Press. ISBN 1-58330-102-X.
  • Wendy Shalit, A Return to Modesty: Discovering the Lost Virtue, Free Press, 2004, ISBN 0-684-86317-0
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