SECTION 2 Laws Relating to Dressing. (1–9)

סימן ב דִּין לְבִישַׁת בְּגָדִים, וּבוֹ ט סְעִיפִים:

1 Since one is obligated to stand in awe of his Creator at all times,1 he should be modest in everything he does, for modesty and bashfulness lead to subservience before G‑d.

Accordingly, a person who sleeps naked [under a blanket] without his [long, loose shirt] should be careful, when he awakes, not to sit up and then put it on,2 for the moment he sits up he will be exposed. Instead, he should take his garment and put it on over his head and arms while he is still lying down. Thus, when he stands up he will already be covered. He should not say: “Here I am in [my] innermost chamber; who can see me?”3 For as to the Holy One, blessed be He, “the entire world is filled with His glory;”4 in His sight, “darkness is as light.”5

א וּמִפְּנֵי שֶׁמְּחֻיָּב הָאָדָם לִהְיוֹת תָּמִיד אֵימַת בּוֹרְאוֹ עָלָיו א, 1 – יִהְיֶה צָנוּעַ בְּכָל מַעֲשָׂיו, שֶׁהַצְּנִיעוּת וְהַבֹּשֶׁת מְבִיאִין לִידֵי הַכְנָעָה לִפְנֵי הַשֵּׁם יִתְבָּרֵךְ. לְפִיכָךְ, מִי שֶׁיָּשֵׁן עָרֹם בְּלֹא חָלוּק – כְּשֶׁיָּקוּם טוֹב לִזָּהֵר שֶׁלֹּא יֵשֵׁב וְאַחַר־כָּךְ יִלְבַּשׁ חֲלוּקוֹ,ב, 2 שֶׁמִּיָּד כְּשֶׁיֵּשֵׁב הוּא מְגֻלֶּה, אֶלָּא יִקַּח חֲלוּקוֹ וְיַכְנִיס בּוֹ רֹאשׁוֹ וּזְרוֹעוֹתָיו בְּעוֹדֶנּוּ שׁוֹכֵב, וְנִמְצָא כְּשֶׁיָּקוּם הוּא כְּבָר מְכֻסֶּה. וְאַל יֹאמַר: הִנְנִי בְּחַדְרֵי חֲדָרִים מִי רוֹאֵנִי,ג, 3 כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא מְלֹא כָל הָעוֹלָם כְּבוֹדוֹ,4 אֲשֶׁר לְפָנָיו "כַּחֲשֵׁיכָה כָּאוֹרָה".5

Alter Rebbe's Shulchan Aruch (Kehot Publication Society)

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2 Everyone should be careful to put on his shirt properly6 — not inside out so as to show the unbecoming stitches, lest people look down upon him. A Torah scholar who inadvertently put on a garment inside out must remove it and put it on properly, so that he should not be counted among “all those who hate Me, [who] love death.”7 For people will say, “How offensive are Torah scholars!”

ב וְטוֹב לְכָל אָדָם לְדַקְדֵּק בַּחֲלוּקוֹ לְלָבְשׁוֹ כְּדַרְכּוֹ,ד, 6 שֶׁלֹּא יַהֲפֹךְ הַפְּנִימִי לַחוּץ, וְיֵרָאוּ הַתְּפִירוֹת הַמְגֻנּוֹת,ה וְיִתְגַּנֶּה בְּעֵינֵי הַבְּרִיּוֹת. וְאִם לֹא נִזְהַר ו וְהָפַךְ הַפְּנִימִי לַחוּץ, אִם הוּא תַּלְמִיד חָכָם – צָרִיךְ לְפָשְׁטוֹ וְלַחֲזֹר לְלָבְשׁוֹ כְּדַרְכּוֹ, שֶׁלֹּא יִהְיֶה בִּכְלַל ז "כָּל מְשַׂנְאַי אָהֲבוּ מָוֶת",ח, 7 שֶׁיֹּאמְרוּ הַבְּרִיּוֹת: כַּמָּה מְגֻנִּים לוֹמְדֵי תּוֹרָה.ט

3 One should be careful not to put on two garments at the same time,8 because this leads to forgetfulness.

It is desirable to hold both sides of a garment in one’s right hand and to put on the right and then the left, keeping in mind that everything is included in the right side and from there proceeds to the left.9

ג טוֹב לִזָּהֵר מִלִּלְבֹּשׁ שְׁנֵי מַלְבּוּשִׁים יַחַד בְּבַת אַחַת,י, 8 מִפְּנֵי שֶׁקָּשֶׁה לְשִׁכְחָה. וְטוֹב שֶׁיָּשִׂים שְׁנֵי צִדֵּי הַמַּלְבּוּשׁ בְּיַד יְמִינוֹ וְיִלְבַּשׁ הַיָּמִין וְאַחַר־כָּךְ הַשְּׂמֹאל, וּלְכַוֵּן: כִּי הַכֹּל נִכְלַל בַּיָּמִין וּמִן הַיָּמִין בָּא לַשְּׂמֹאל.9

4 We find that the right side is dominant10 throughout the Torah; [for example,] with regard to the right thumb and the right toe [of the Kohanim] in their initiation rites,11 with regard to [the purification of] a metzora,12 and in the chalitzah ceremony.13 Hence, when putting on shoes, too, one should also accord precedence to the right side by putting on the right shoe first.14

With regard to tying tefillin we find that the left arm is granted prominence, for tefillin are bound upon it.15 Hence with regard to tying shoes as well, precedence should be accorded to the left, and one should not tie the right shoe until he has put on his left one and tied it; only then should he tie his right shoe.16

With regard to the shoes [worn in] our [time] which do not require tying, one should put on his right shoe first, for prominence is given to the left only with regard to tying, as with the tying of tefillin.

ד לְפִי שֶׁמָּצִינוּ שֶׁהַיָּמִין הִיא חֲשׁוּבָה יא, 10 בְּכָל הַתּוֹרָה כֻּלָּהּ: לְעִנְיַן בֹּהֶן יָד יב וּבֹהֶן רֶגֶל שֶׁל מִלּוּאִים יג, 11 וְשֶׁל מְצֹרָע,יד, 12 וְכֵן לְעִנְיַן חֲלִיצָה טו, 13 – לָכֵן גַּם בִּנְעִילַת מִנְעָלִים צָרִיךְ לִתֵּן חֲשִׁיבוּת לַיָּמִין, וְלִנְעֹל שֶׁל יָמִין תְּחִלָּה.14 וּלְפִי שֶׁמָּצִינוּ שֶׁבִּקְשִׁירַת תְּפִלִּין חֲשׁוּבָה יַד שְׂמֹאל, שֶׁעָלֶיהָ קוֹשְׁרִין אֶת הַתְּפִלִּין,טז, 15 לָכֵן גַּם כָּאן בִּקְשִׁירַת מִנְעָלִים – צָרִיךְ לִתֵּן חֲשִׁיבוּת לְהַשְּׂמֹאל, וְלָכֵן לֹא יִקְשֹׁר אֶת הַמִּנְעָל שֶׁל יָמִין עַד שֶׁיִּנְעוֹל שֶׁל שְׂמֹאל וְיִקְשְׁרֶנּוּ, וְאַחַר־כָּךְ יִקְשֹׁר שֶׁל יָמִין.יז, 16 וּבְמִנְעָלִים שֶׁלָּנוּ שֶׁאֵין בָּהֶם קְשִׁירָה יח – יִנְעֹל שֶׁל יָמִין תְּחִלָּה,מִפְּנֵי שֶׁאֵין נוֹתְנִים חֲשִׁיבוּת לְהַשְּׂמֹאל אֶלָּא גַּבֵּי קְשִׁירָה בִּלְבַד, דּוּמְיָא דִּקְשִׁירַת תְּפִלִּין.

5 [Similarly,] when one takes off his shoes he should remove the left one first, thus showing deference to the right.17

ה כְּשֶׁחוֹלֵץ מִנְעָלָיו – חוֹלֵץ שֶׁל שְׂמֹאל תְּחִלָּה,יט מִפְּנֵי שֶׁזֶּהוּ כְּבוֹדָהּ שֶׁל יָמִין.כ, 17

6 The right side should also be given precedence when one washes or anoints himself.18 When bathing or anointing the entire body one should wash or anoint his head first, for it is king over all the limbs.

ו וכְּשֶׁהוּא רוֹחֵץ אוֹ סָךְ – יִרְחֹץ אוֹ יָסוּךְ שֶׁל יָמִין תְּחִלָּה.כא, 18 וּכְשֶׁהוּא רוֹחֵץ אוֹ סָךְ כָּל גּוּפוֹ – יִרְחֹץ אוֹ יָסוּךְ רֹאשׁוֹ תְּחִלָּה, מִפְּנֵי שֶׁהוּא מֶלֶךְ עַל כָּל הָאֵבָרִים.

7 One should stand up and walk with a [somewhat] inclined posture,19 because it is forbidden to walk even less than four cubits with a totally erect posture.20 This is derived from the verse,21 “The entire earth is filled with His glory,” which implies that His glory extends downward22 — and a person of erect stance appears to be displacing [the Divine Presence].

Nor should one walk four cubits with his head uncovered.23 It is pious conduct not to walk even less than four cubits24 nor even to sit at all while bareheaded.25 It is proper to cover the heads of even young children,26 “in order that the fear of Heaven should be upon them.27

ז וְיָקוּם וְיֵלֵךְ בִּכְפִיפַת קוֹמָה,כב, 19 מִפְּנֵי שֶׁאָסוּר לֵילֵךְ בְּקוֹמָה זְקוּפָה,כג אֲפִלּוּ פָּחוֹת מֵאַרְבַּע אַמּוֹת,כד, 20 שֶׁנֶּאֱמַר: כה, 21 "מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ", מַשְׁמָע שֶׁמִּשְׁתַּרְבֵּב הַכָּבוֹד וְיוֹרֵד לְמַטָּה,כו, 22 וְהַזּוֹקֵף קוֹמָתוֹ – נִרְאֶה כְּדוֹחֵק.

וְלֹא יֵלֵךְ אַרְבַּע אַמּוֹת בְּגִלּוּי הָרֹאשׁ.כז,23 וּמִדַּת חֲסִידוּת שֶׁלֹּא יֵלֵךְ אֲפִלּוּ פָּחוֹת מֵאַרְבַּע אַמּוֹת,כח,24 וְשֶׁלֹּא לֵישֵׁב כְּלָל בְּגִלּוּי הָרֹאשׁ.כט,25 וַאֲפִלּוּ קְטַנִּים – נָכוֹן לְכַסּוֹת רֹאשָׁם,ל,26 כִּי הֵיכִי דְּתֶהֱוֵי עָלַיְהוּ אֵימָתָא דִּשְׁמַיָּא.לא,27

8 After [dressing], one should check whether he is in need of relieving himself,28 so that he will not be obliged to do so in the midst of prayer. Our Sages declare:29 “Whoever seeks to fully accept the yoke of Heaven upon himself should first relieve himself and wash his hands, and then recite the Shema and pray.”

A person should always habituate himself to ease himself morning and evening,30 at times when people are not present in the marketplace, so that he will not have to distance himself from them. Even in a situation in which he does not have to distance himself, such as when he has a lavatory in his home, it is nevertheless proper to train himself to ease himself morning and evening, because this reflects liveliness and cleanliness and leads to holiness.

ח וְאַחַר־כָּךְ יִבְדֹּק נְקָבָיו,לב, 28 שֶׁמָּא יִצְטָרֵךְ לִנְקָבָיו בְּאֶמְצַע הַתְּפִלָּה. אָמְרוּ חֲכָמִים: לג, 29 כָּל הָרוֹצֶה לְקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם שְׁלֵמָה – יִפָּנֶה וְיִטֹּל יָדָיו, וְאַחַר־כָּךְ יִקְרָא קְרִיאַת שְׁמַע וְיִתְפַּלֵּל. וּלְעוֹלָם יַרְגִּיל אָדָם אֶת עַצְמוֹ לִפָּנוֹת בֹּקֶר וָעֶרֶב,לד, 30 בְּשָׁעָה שֶׁאֵין בְּנֵי אָדָם מְצוּיִין בַּשּׁוּק, כְּדֵי שֶׁלֹּא יִצְטָרֵךְ לְהַרְחִיק. וַאֲפִלּוּ בְּמָקוֹם שֶׁאֵינוֹ צָרִיךְ לְהַרְחִיק,לה כְּגוֹן שֶׁיֵּשׁ לוֹ בֵּית הַכִּסֵּא בְּבֵיתוֹ לו – אַף־עַל־פִּי־כֵן יַרְגִּיל אֶת עַצְמוֹ לִפָּנוֹת בֹּקֶר וָעֶרֶב,לז מִפְּנֵי שֶׁהוּא זְרִיזוּת וּנְקִיּוּת, וּמֵבִיא לִידֵי קְדֻשָּׁה.לח

9 On the verse,31 “Through the idleness of hands the house leaks,” the Sages comment:32 When a person is lax in covering his body as is fitting, “the house leaks” — his body33 will erupt in sores. From this it was derived that a person should cover his entire body; nor should he go barefoot. Furthermore, our Sages teach:34 “Whoever deprives his feet of shoes is like one who was ostracized by G‑d.” Indeed,35 “A person should [even] sell everything he owns and buy shoes for his feet.”

ט אָמְרוּ חֲכָמִים: לט, 32 "וּבְשִׁפְלוּת יָדַיִם יִדְלֹף הַבָּיִת",מ, 31 עַל יְדֵי שֶׁאָדָם מִתְעַצֵּל לְכַסּוֹת גּוּפוֹ כָּרָאוּי – "יִדְלֹף הַבָּיִת",מא יַעֲלֶה גּוּפוֹ חֲטָטִים,33 מִכָּאן לָמַדְנוּ שֶׁיֵּשׁ לָאָדָם לְכַסּוֹת כָּל גּוּפוֹ.מב וְאַל יֵלֵךְ יָחֵף.מג וְעוֹד אָמְרוּ חֲכָמִים: מד, 34 הַמּוֹנֵעַ מִנְעָלִים מֵרַגְלָיו – הֲרֵי הוּא כִּמְנֻדֶּה לַמָּקוֹם. וּלְעוֹלָם יִמְכֹּר אָדָם כָּל מַה שֶּׁיֵּשׁ לוֹ, וְיִקַּח מִנְעָלִים לְרַגְלָיו.מה, 35