Opinion & Comment
The Royal Garb: Getting Dressed for Shabbos and Yom Tov

The daughter of a prominent Torah personality once asked her father if she could travel to England to visit her grandparents. The Rov replied that he was willing to let her go, but that she would have to earn the trip. While she started making the calculation of how many hours she would have to baby-sit to cover the airfare, her father explained that he was not referring to a monetary commitment. He wanted her to go to the queen's palace and see two things: the changing of the guard and the crown jewels.

Seeing that his daughter was somewhat startled by his request, the Rov continued, "Our Sages have told us that the majesty of Hashem is reflected by human sovereignty" (Brochos 58a). Today's high-tech world has left us little of the overwhelming sense of awe experienced upon witnessing monarchy. Anyone who has the opportunity to lay his eyes on royalty firsthand, has seen a gem much more valuable than the crown jewels."

We cannot imagine a king without scepters, crowns, emeralds and diamonds, for these are the physical manifestations of the royalty that Hashem has bestowed upon him. The halacha, in fact, rules that when in the presence of a king, even a blind person can make the brochoh of, "Who gives over of His Honor to those that fear Him," for a person without vision can still sense the overwhelming air of royalty that emanates from a king (Mishna Berurah 224:11).

Similarly, special Shabbos and Yom Tov clothing enable us to recognize Hashem's majesty, as they create a distinctive ambience. In addition, they provide us with a constant reminder of the day's kedusha, so that we do not come to transgress it with forbidden melochos (Kol Bo, Mitzvas Shabbos).

From Head to Toe

"And you shall honor it [Shabbos] . . . " (Yeshayohu 58:13). Our Sages explained the words of the prophet that a Jew should make every effort to insure he has special Shabbos and Yom Tov garments that are finer than his weekday clothing (Shabbos 113a, Shulchan Oruch 262:1,529:1).

How far does this go? The Vilna Gaon and the Arizal took these words literally and would not wear a single article of clothing on Shabbos that had been worn during the week. Although we are not on their spiritual level, fine attire will certainly help us to connect to the holiness of these days. Aside from the basic garments, the poskim comment that it is praiseworthy to have a special hat and tallis for Shabbos (Mishna Berurah 262:5; Oruch HaShulchan 242:41).

The Talmud Yerushalmi (Shabbos 6:2) writes, "It is not the custom for a person to have two pairs of shoes, one for Shabbos and one for weekdays." The simple reading of the Yerushalmi implies that one does not need to purchase special Shabbos shoes (Korbon Eidoh ibid.). However, some say the gemora should be read as a rhetorical question, implying that the custom is indeed to own an additional pair of shoes for Shabbos (Pnei Moshe ibid..).

Certain halachic issues vary, depending on the social and financial standing of different communities or time periods. Accordingly, in many communities today it is the custom for people to own a separate pair of shoes for Shabbos.

When invited to visit the king, a person does not remove his distinctive clothing until after he leaves His Majesty's presence. Therefore, even after Shabbos has concluded, one should not change back into "civilian clothing" until after Havdoloh (Mishna Berurah 262:8). Since the splendor of the Shabbos does not depart immediately, some poskim suggest that one should remain in his Shabbos attire until after finishing melave malkoh (Kaf HaChaim 262:28).

Vesomachto Bechagecho

Yom Tov garments should be even finer than Shabbos attire (Shulchan Oruch 529:1). Why? Changing one's clothes for Shabbos honors the day, but beautiful new Yom Tov apparel plays an additional role, bringing joy to the heart of the person wearing it. It is therefore a part of the mitzva of simchas Yom Tov (even for men) to wear especially nice clothing (Mishna Berurah 529:12). If a person cannot afford new clothes, he should at least try to acquire new shoes for yom tov (Maharil cited in Be'er Heiteiv 529:4).

Most poskim say that the Torah obligates women to be happy on Yom Tov (Mishna Berurah 529:15 citing Sha'agas Aryeh 65). However, some explain that the obligation of simchah is not on the woman but on her husband, who has a mitzvah to make her happy (Responsa R' Akiva Eiger, 1). In this vein, during a year when the first day of Succos falls on Shabbos (like 5763 and 5764) a great rov once reminded a newlywed husband, that before spending a fortune on his esrog, he should consider that this year the mitzva of arba minim is only deRabbonon, while the mitzva of making his wife happy on yom tov is a Torah commandment.

Although we are required to wear our finest clothing on yom tov in order to aid us in connecting to the holiness and joy of the day, we should not go overboard. At times, we are even required to wear special garments that remind us of more solemn matters (Hagohos Maimonios, Shabbos 30:2). For this reason, during the Pesach Seder, many people wear a kittel on top of their yom tov clothes, which is reminiscent of burial shrouds (Graz 472:4).

Intermediate Days

In certain respects, chol hamoed is one of the most challenging periods of the Jewish calendar. On the one hand it is weekday, and certain melochos are allowed. On the other hand it is also a yom tov, and someone who does not treat it accordingly is considered to have disgraced the festival. It takes tremendous insight to maintain this equilibrium (see my essay entitled "Sanctifying Weekdays").

Since the level of simcha on chol hamoed is not as great as the joy on yom tov itself, it is not halachically required to wear yom tov clothing (Shaar Hatzion 530:4). However, we find that the Maharil, one of the primary sources for Ashkenazic customs, would wear his Shabbos garb on chol hamoed. Therefore one's chol hamoed attire should be finer than his weekday one. At the very least, one should be careful not to dress in regular, weekday clothes (Mishna Berurah 530:1; 664:9).

Although Chanukah, Purim and Rosh Chodesh are to a certain extent considered mo'adim, it is not clear that one must honor them with fine clothing. Nonetheless, it is praiseworthy to dress in nicer clothing than one is accustomed to. The Sheloh (at the end of sefer Yeish Nochalin) writes that every Jew should have three beautiful garments -- one for Shabbos, one for yom tov and one to wear on Chanukah, Purim and Rosh Chodesh. Others suggest that it is proper to wear Shabbos clothing on Purim (Darkei Moshe 595:2; Mishna Berurah 595:3).

Dressed in White

A person who is waiting for the high court to decide whether he will be sentenced to life or death, is usually in a state of extreme trepidation until the final verdict is pronounced. Only after the decision has been issued will he have the peace of mind to concern himself with his outer appearance. One would think, therefore, that on erev Rosh Hashanah, as we are hovering on the threshold of life and death, personal cleanliness should be the very last issue on our minds.

Not so. The Jewish people go out of their way to cleanse themselves and their garments, take a haircut and put on fine, white clothing on erev Rosh Hashanah. By putting aside our fears for the sake of honoring the yom tov, we show complete confidence that Hashem will perform a miracle for the Jewish nation as a whole, and pronounce us innocent in judgment (Medrash cited by Tur 581).

On another level, wearing white reflects the dual nature of the day, for this color represents repentance while simultaneously reminding us of the shrouds that we will wear on the day of our death (Maharal as cited in Bach 597:1).

What should one do if he finds himself on erev Rosh Hashanah in a place where the custom is not to dress in white? Although he should certainly put on fine clothing, it is preferable not to wear his normal yom tov attire. Clothes that are elegant but not overly lavish help to maintain a balance between rejoicing in yom tov and remembering the serious nature of Rosh Hashanah (Mishna Berurah 581:25).

Higher Than Angels

"The holy day of Hashem (i.e. Yom Kippur) should be honorable . . . " (Yeshayohu ibid..). Without wine for Kiddush, freshly baked challos for lechem mishneh, appetizing gefilte fish and choice cuts of meat - - none of which we have on Yom Kippur -- how can we possibly honor this day properly? Our Sages mention that there is one pleasure that remains for us to show our reverence for Yom Kippur: clean clothing (Shabbos 119a).

Dressed in fine clothing, we are apt to forget the awesome nature of this day. Accordingly, many have the custom to cover their yom tov clothes with a kittel. This white garment gives us an appearance similar to the mal'achei hashoreis while simultaneously reminding us that our days in this world are not without limit (Rema 610:4).

Come and Greet the Bride

When commanded to appear before a king one dons the finest clothing available. There is one other time in a person's life when he must be dressed in his finest: the day of his wedding. Equating Shabbos to both a queen and a bride helps us to internalize the true nature of the experience that we are about to embark upon anew every erev Shabbos. At the same time, fine clothing elevate us, and help us to realize that Shabbos is in fact both a queen and a bride.

In the merit of honoring Shabbos and yom tov through our attire, may we be privileged to see our King's ultimate majesty with the rebuilding of His palace and its surroundings in Yerushalayim.

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