Tag Archives: Ibn Ezra

A Mystical Map of Your Soul

This week, outside of Israel, we read the parasha of Acharei Mot. (In Israel, since Pesach is seven days and finished last Friday, Acharei Mot was read on Shabbat and this week the following parasha, Kedoshim, is read. For the next few months, the weekly parasha read in the Diaspora will be different than that read in Israel.) In Acharei Mot, we are commanded:

And any man of the House of Israel or of the foreigner that lives among them, who eats any blood, I will set My countenance upon the soul who eats the blood, and I will cut him off from among his people. For the soul of the flesh is in the blood, and I have therefore given it to you [to be placed] upon the altar, to atone for your souls. For it is the blood that atones for the soul. (Leviticus 17:10-11)

Many recipes call for the use of “kosher salt”. Chefs like it because the larger grains allow them to season their meals more precisely. Jews use koshering salt to remove the tiniest drops of blood that may have remained after draining.

The Jewish people are absolutely forbidden from consuming any kind of blood, whether in a juicy steak or even the tiniest drop inside an egg. It is quite ironic that one of the most disgusting anti-Semitic accusations thrown upon the Jews is that Jews, God forbid, consume the blood of children. (It is all the more ironic that this “blood libel” originates among Catholics who, when taking communion, believe they are drinking the blood of Jesus—who was a Jew!) In reality, Jews obsess over ensuring that we consume no blood whatsoever, and one of the requirements of kosher meat is that all of the blood has been completely removed.

The Torah explains that we should not consume blood because nefesh habasar b’dam hi, the “soul of the flesh is in the blood”. If we eat meat, it is in order to obtain the nutrients in the flesh, not to absorb the spirit of the animal. The animal’s soul is, as the Torah commands, to be placed “upon the altar”. The Kabbalists explain that by doing so, the soul of the animal is allowed to return to the spiritual worlds from which it originates.

In precisely balanced language, the verses cited above state that a Jew who consumes any blood within which is soul, nefesh, will be “cut off” from his nation, and God will personally set His wrath upon that Jewish soul, nefesh. The same word is used to refer to the soul of the Jew and that of the animal. People sometimes forget that animals, too, have souls, and it is forbidden to harm animals in any way.

Having said that, there is of course a great difference between the soul of an animal and the soul of a human. In fact, we find in the Tanakh that five different words are used to refer to the soul. Our Sages explain that a person actually has five souls, or more accurately, five parts or levels to their soul. (The Ba’al HaTurim, Rabbi Yakov ben Asher [1269-1343], states that the five prayer services of Yom Kippur, and the five times that the Kohen Gadol would immerse in the mikveh that day, is in order to purify all five souls; see his commentary on this week’s parasha, Leviticus 16:14.) These five souls are in ascending order, and correspond to the spiritual universes of Creation and to the divine Sefirot. Each soul is itself made up of even smaller, intertwining parts. Understanding the soul and its dynamics is a central part of Jewish mysticism, and what follows is a brief overview of that spiritual map.

The First Three Souls

The first and lowest of the souls is the nefesh. As we have already seen, this soul is associated with the blood, and is the “life force” of a living organism. Above that is the soul called ruach, literally “wind” or “spirit”. We find this term right at the beginning of the Torah (Genesis 1:2) in referring to the Spirit of God (Ruach Elohim) and in many other places to refer to the souls of great people, such as Joshua (Numbers 27:18). Above that is the neshamah, literally “breath”, which we are first introduced to during the creation of Adam, where God breathes a nishmat chayim, “soul of life” into the first civilized man (Genesis 2:7).

These first three souls—nefesh, ruach, and neshamah; often abbreviated as naran—are spoken of widely across Jewish holy texts, from the Tanakh through the Talmud and the Zohar. For example, the Talmud (Niddah 31a) states how there are three partners in the creation of a person: the father is the primary source of five “white” things (bones, nerves, nails, brain, eyeball), the mother is the primary source of five “red” things (blood, skin, flesh, hair, iris), and God gives ten things, including the ruach and neshamah. (The nefesh presumably goes together with the blood from the mother.)

The Zohar (I, 205b-206a) elaborates that the neshamah is greater than the ruach, which is greater than the nefesh, and that a person only accesses higher levels of their soul if they are worthy. Sinners do not have access to their neshamas at all. They are just living nefesh, like animals. Based on this, the Zohar has a unique perspective on Genesis 7:22-23:

All in whose nostrils was the breath of the spirit of life [nishmat ruach], whatsoever was in the dry land, died. And He blotted out every living substance which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the sky; and they were blotted out from the earth; and Noah alone was left, and they that were with him in the ark.

The Zohar sees these two verses as distinct. First, all those people who did merit a ruach and neshamah (meaning they weren’t completely sinful and didn’t deserve to perish in the Flood) died of natural causes. Only after this did God “blot out” all that remained, including animals and people who were so sinful they were essentially like animals, bearing only a nefesh.

With these three souls in mind, many aspects of life can be better understood. For example, when one is asleep only the nefesh remains in the body (to keep it alive), while the higher souls may migrate. This is why a sleeping body is unconscious and likened to a corpse, and why sometimes dreams can be prophetic, as the higher souls may be accessing information from the Heavens, or through interaction with other souls.

Another intriguing example is from Ibn Ezra (Rabbi Abraham ben Meir ibn Ezra, 1089-1167) who relates the three souls to three major purposes of sexual intercourse. The first and simplest is for procreation, something that even animals do, and naturally corresponds to nefesh. The second is for good health, corresponding to ruach. The third is for love and intimacy, fusing the souls of husband and wife, corresponding to the neshamah.

In addition to naran, the Zohar sometimes speaks of additional, even higher souls, such as “nefesh of Atzilut” and “neshamah of Aba and Ima” (see II, 94b). To make sense of these, we must turn to the Arizal.

Earning Your Higher Souls

In multiple places, Rabbi Chaim Vital (1543-1620), the primary disciple of the Arizal (Rabbi Isaac Luria, 1534-1572) and the one who recorded the bulk of his teachings, describes the anatomy of the soul (see, for example, the first passages of Sha’ar HaGilgulim or Derush Igulim v’Yosher 3 in Etz Chaim). At birth, a baby only contains a full nefesh. As the Torah states, the nefesh is in the blood, and the Arizal adds that since the liver filters blood and is full of it, it is the organ most associated with nefesh. By the age of bar or bat mizvah, a person now has the ability to fully access their ruach. The organ of ruach is the heart (also stated in the Zohar, III, 29b, Raya Mehemna), associated with one’s drives, and both inclinations, the yetzer hatov and the yetzer hara. Only at age 20 does the neshamah become fully available (in most cases). The neshamah is housed in the brain, and is associated with the mind.

Today, we know how scientifically precise those statements are. For example, at any given time the liver (the body’s largest internal organ) contains about 10% of the body’s blood volume, and filters about a quarter of all blood each minute. As well, we know today that the majority of the brain’s development ends around age 20 (though minor changes continue for at least another decade, if not longer). It therefore isn’t surprising that teenagers are so good at making bad decisions. We can also understand why being a teenager is so difficult emotionally, as this is when the ruach is in full force in the heart, and one struggles with their desires and inclinations.

Reinforcing what was said in the Zohar, the Arizal taught that one does not automatically have full access to these souls, but must work on themselves and merit to attain them. Unfortunately, a great many people spend their entire lives stuck in nefesh, living very materialistic and animalistic lives, never overcoming their desires and inclinations (ruach), or achieving any kind of mental greatness (neshamah). The potential is there, though never realized.

For those who do grow ever-higher, they may be able to access even loftier soul levels: the chayah and yechidah. In the Torah, we see many places where the soul is referred to as chayah, including right at the start where God breathes a soul into Adam and makes him l’nefesh chayah (Genesis 2:7). The chayah is sometimes described as an aura. It is not housed within the body, but glows outward, and plays an important role in the interactions between people.

Above it is the highest level of soul, the yechidah, “singular one”, which connects a person directly with God. It is like a divine umbilical cord, and one who realizes it and senses it may certainly draw through it information from Above. The yechidah, too, has Scriptural basis, for example in Psalms 22:21 and 35:17 where David asks God to save his nefesh and yechidah from danger.

Souls Intertwined With Universes

In Etz Chaim, Rabbi Vital cites the Talmud (Berakhot 10a) as the source for the concept of five souls, as well as the five olamot, spiritual universes. (The mystical Sefer HaBahir adds that this is the secret of the letter hei, which has a numerical value of five.) There in the Talmud, the Sages point out how David’s Barchi Nafshi, Psalms 103-104, uses the phrase Barchi nafshi et Hashem, “May my soul bless God” five times. These, the Sages state, correspond to the five olamot, “worlds” or “universes” that David inhabited. Though the Talmud goes on to present a more physical explanation of what these worlds are, it is possible to read deeper between the lines, and the Kabbalists find allusions to five cosmic, spiritual universes, which are: Asiyah, Yetzirah, Beriah, Atzilut, and Adam Kadmon. While explaining these worlds in depth is a topic for another time, we can state that the five souls correspond to these five universes.

In fact, the Arizal teaches that one can identify the soul elevation of another by studying the colour of their aura: black is the colour of Asiyah, the lowest, physical realm which we visibly inhabit. The higher world of Yetzirah, the domain of angels and spirits, is red. Even higher is Beriah, literally “Creation”, where the very spiritual foundations of Creation exist. It is white. Above this is Atzilut, “divine emanation”, which is pure, brilliant light. These worlds, and souls, correspond to the letters of God’s Name. The final hei is Asiyah/Nefesh, the vav is Yetzirah/Ruach, the first hei is Beriah/Neshamah, the yud is Atzilut/Chayah, and the “crown” atop the yud is Adam Kadmon/Yechidah.

How the letters of God’s Ineffable Name relate to the five levels of soul, the five “universes”, and the Ten Sefirot. (Zeir Anpin refers to the middle six Sefirot from Chessed to Yesod.)

All of these also correspond to the major branches of Torah study. Learning Tanakh is in Asiyah, while Mishnah is in Yetzirah. Talmud is in Beriah, while Kabbalah is in Atzilut. When one learns these texts, they are putting on a spiritual “garment” for that soul level, rectifying it and elevating it further, and this garment will remain with them in the World to Come (see Sha’ar HaPesukim on Tehilim). This is the deeper meaning of Psalm 19:8, which states that God’s Torah is temimah, meshivat nefesh, is “pure and restores the soul”.

Adam Kadmon is left out of the above (and in general is made distinct from the other four universes) because that level is where one has mastered all of the Torah branches, has refined their soul to the highest degree, and is a perfectly righteous person. This level may be equated to the super-lofty soul of Nefesh d’Atzilut which we previously mentioned from the Zohar. Such a rare person is referred to as a malakh, an “angel”, and this was the case with people like Eliyahu, Yehudah, Hezekiah, and Enoch (Sha’ar HaGilgulim, ch. 39).

How the souls and universes relate to the “Tree of Life” which depicts the 32 Paths of Creation – the 10 Sefirot and the 22 Hebrew letters.

Emptying The Universe’s Soul

In case it wasn’t complicated enough just yet, the Arizal taught that each of the five souls is itself composed of five souls. So, within the nefesh, ruach, neshamah, chayah, and yechidah (abbreviated as naran chai) there is an inner nefesh, ruach, neshamah, chayah, and yechidah! That makes 25 smaller parts to the soul. Furthermore, each of these parts is composed of 613 sparks corresponding to the 613 mitzvot. Each of those sparks is further composed of 600,000 even smaller sparks. Multiplying them all together, we get 9.195 billion sparks.

In the same place where he writes this (Sha’ar HaGilgulim, ch. 11), Rabbi Vital explains that all of these sparks were contained within Adam. We may assume that it probably isn’t the case that each person has 9 billion or more sparks, but that Adam’s original soul divided up into so many sparks. Since it is said that in the same way all people are physical descendants of Adam, they are also his spiritual descendants, we might conclude that the world should expect to have a population of up to 9.195 billion people. Interestingly, demographers are currently predicting that Earth’s population will actually top out around 9 billion, and will then start to decline. This prediction is quite amazing in light of one famous Talmudic teaching:

In Yevamot 62a, the Sages state that Mashiach will not come until all souls are born. They describe a Heavenly repository of souls called guf, literally “body”. Only when guf is empty can Mashiach arrive. The guf may be mystically referring to that first “body” of Adam which contained all souls within it. Once all of those sparks are born, all souls from the beginning of time will be alive simultaneously so that everyone can witness the tremendous Final Redemption. It appears we are inching ever closer to that moment.

How Did Moses Smite the Egyptian?

This week we begin reading the second book of the Torah, Shemot, which begins with the Israelite exodus from Egypt. We read:

Now it came to pass in those days that Moses grew up and went out to his brothers and looked at their burdens, and he saw an Egyptian man striking a Hebrew man of his brothers. He turned this way and that way, and he saw that there was no man; so he struck the Egyptian and hid him in the sand. He went out on the second day, and behold, two Hebrew men were quarreling, and he said to the wicked one: “Why are you going to strike your friend?” And he replied: “Who made you a man, a prince, and a judge over us? Do you plan to slay me as you have slain the Egyptian?” Moses became frightened and said, “Indeed, the matter has become known!” Pharaoh heard of this incident, and he sought to slay Moses; so Moses fled from before Pharaoh… (Exodus 2:11-15)

There are many questions to be asked here. Why did Moses decide it was time to go “out to his brothers”? Why was the Egyptian man striking the Hebrew? What does it mean that Moses “turned this way and that way”? How did he kill him, and why was Moses so afraid? After all, he was a member of the royal family, and surely had more authority than an Egyptian taskmaster. On that note, why did Pharaoh want to kill Moses? Where was the fair trial? Even if Moses was to be convicted of a crime, to suggest the death penalty for a member of the royal family seems unlikely—why not imprison him instead? A trip through the classic Torah commentators sheds some light.

The first seal of the United States of America, in 1776, depicted Moses leading the Israelites to freedom.

Moses: The Man Who Could Be Pharaoh

Rashi (Rabbi Shlomo ben Itzchak, 1040-1105) begins by asking why the Torah repeats that “Moses grew up” (igdal) when it had said the same thing in the previous passage? He answers that the first time refers to the fact that he physically grew up, whereas here it refers to the fact that he became great and was appointed as the Pharaoh’s chief of staff, or his viceroy, much like Joseph decades earlier. This might explain why only now Moses went “out to his brothers”. As prime minister, he probably had to oversee the work that was being done.

Ibn Ezra (Rabbi Abraham ben Meir ibn Ezra, 1089-1167) comments here that when the Torah says Moses went out to his “brothers”, it doesn’t mean the Hebrews, but the Egyptians! After all, at this point Moses still believed the Egyptians were his brothers, and he went out to see how his fellows were doing. He then saw the Hebrew and suddenly recognized who he really was.

The Ramban (Rabbi Moshe ben Nachman, 1194-1270) holds an opposite view, commenting that Moses did go out to see his Hebrew brothers, since he was now all “grown up” and it was revealed to him who he actually was. The Malbim (Rabbi Meir Leibush Wisser, 1809-1879) says that Moses knew who he was all along, throughout his life, and despite being a great man in Pharaoh’s palace, nonetheless regularly went out to his brethren to care for them. Perhaps he knew that he must become a powerful man in Egypt so that he could one day use his influence to free his people from bondage.

Whatever the case, everyone agrees that Moses was of the highest rank in Egypt. And this might explain why Pharaoh sought to kill him. If Moses was indeed so great, he would have had many supporters of his own who would have surely come to his defence. We’ve written before how according to some opinions Moses was a top general in the Egyptian military. He undoubtedly had many devoted soldiers who would have been all too happy to see him installed as the new pharaoh. Throughout history, to the present day, it is very common to see powerful generals staging a coup against an unpopular leader. One can sense a power struggle brewing, with a large portion of the army standing behind Moses. Pharaoh probably felt threatened by Moses, and sought a reason to get rid of him. The fact that he killed an Egyptian official may have been exactly what Pharaoh was looking for.

The Power Hidden Within Moses

What exactly had the Egyptian official done to cause Moses to kill him? Rashi cites a Midrash that the Egyptian had forced an Israelite out of his home, then raped his wife (who was Shlomit bat Divri, mentioned in Leviticus 24:10-11). When her husband returned and protested, the Egyptian started beating him senselessly. Moses came at this moment, and looked “this way and that way”— he looked inside the house to see the distraught woman, and outside at her husband being beaten—and there was “no man”, no one doing anything about it. He immediately sprang into action.

‘Death of Korah, Dathan, and Abiram’ by Gustave Doré

How did he kill him? Rashi extracts the answer from a later verse. When Moses returned the next day, he sees two Israelites bickering. Rashi says they are Datan and Aviram, who in the future would lead a rebellion against Moses, alongside the wicked Korach. Moses reproves them—does Israel not have enough enemies that they must fight with each other, too? Indeed, this has been the number one issue plaguing the Jewish people through the ages, and the real source for all of our problems both internal and external. Datan replies: “Do you plan to kill me like you killed the Egyptian?” In Hebrew, the phrasing is hala’argeni ata omer, which literally means “are you speaking to slay me?” From this, Rashi learns that Moses slayed the Egyptian by speaking, having pronounced God’s Ineffable Name.

This, of course, brings up a whole new problem: how did Moses know God’s Ineffable Name, let alone how to use it so kabbalistically? He was raised among Egyptians, and only just came out to meet his brethren for the first time! Besides, we only read later (in Exodus 6:2-3) that God reveals His Great Name to Moses, and tells Moses that He had never revealed the secrets of this Name to anyone before in history. There is no way anyone could have taught it to Moses.

I believe there is one answer, and that it simultaneously answers another question: why does the Torah say Moses was so afraid? Why did he flee? After all, he was the prime minister, and a great general, and could have the Egyptian slain at will. Besides, the Egyptian had committed rape, and even in non-Jewish law this is a capital offence, as Chizkuni (Rabbi Hezekiah ben Manoach, c. 1250-1310) comments on Exodus 2:12. Moses had no one to fear, and as we’ve seen, certainly had many supporters. He could have very probably overthrown the Pharaoh, too, if he so wished. Therefore, it is unlikely that Moses feared Pharaoh. Rather, one is led to believe that Moses had frightened himself.

The Torah tells us that Moses was born entirely good (Exodus 2:2). Rashi cites the Talmud in saying that when he emerged, the entire room filled with light. In fact, according to one opinion, Moses’ birth name, as called by his mother, was Tuviah, literally “God’s goodness” (see, for example, Yalkut Shimoni, Shemot 166 or Vayikra 428, as well as Sotah 12a). Moses was born with divine power concealed within him. At that moment when he encountered the evil Egyptian, that latent power suddenly came out of him. God’s Ineffable Name shot forth from his mouth—to his own great surprise—and the Egyptian dropped dead. I believe this is why Moses was so afraid. He had no clue where it had come from, and ultimately ran away to discover himself.

Years later, when Moses finally encounters God, and God reveals His Name, everything comes full circle. Moses finally understands where that power had come from, and Who had given it to him. (Fittingly, Moshe’s name [משה] backwards makes Hashem [השם]—the Name was hidden inside him all along!) He understands why all of these events had to happen; all part of God’s plan to prepare him for his final mission. This is very much like Joseph, who experienced tremendous distress before understanding that it was all part of a divine plan. As we read in last week’s parasha, he tells his brothers: “Don’t be afraid, for am I instead of God? Indeed, you intended evil against me, [but] God designed it for good…” (Genesis 50:19-20)

Rectifying the Cosmos

The Arizal (Rabbi Itzhak Luria, 1534-1572) revealed a powerful secret about the past lives of Moses and the Egyptian that he killed: Moses was a reincarnation of Abel, while the Egyptian was a reincarnation of Cain. Just as Cain had once killed Abel, and hid him in the earth, so too did Moses (Abel) now kill the Egyptian (Cain) and hid him in the earth, measure for measure (see Sha’ar HaPesukim on Beresheet, as well as Sha’ar HaGilgulim, ch. 32 and 36).

Long before the Arizal, Rabbeinu Behaye (1255-1340) said something similar: “Moses was destined from the Six Days of Creation to do this thing, to kill the Egyptian, for the power of the Egyptian was the power of Cain, who comes from the side of impurity…” Moses was born with a divine glow, representing all the holiness and purity in Creation, while the Egyptian represented the side of darkness and the impure. Moses’ actions were part of a much larger spiritual rectification for the universe.

All of the above reminds us how there truly is a great cosmic plan in this universe. Everything happens for a reason, and all things are intertwined. Sometimes, the reason is revealed in the future; sometimes, it is because of events from the distant past; sometimes it remains a mystery. Moses begged God to reveal it all to him, but God replied that it was impossible for a man to grasp it all and remain alive (Exodus 33:20). One must patiently await the World of Truth in the afterlife, and in the meantime, make the most of this life.

Can Women Wear Pants?

In this week’s parasha, Ki Tetze, we read that “A man’s attire shall not be on a woman, nor may a man wear a woman’s garment because whoever does these is an abomination to Hashem, your God.” (Deuteronomy 22:5) In addition to the general prohibition of cross-dressing, this verse is typically used as a source for related rules such as, for example, forbidding women to wear pants, which are considered “man’s attire”. A deeper examination of the classic commentaries reveals some surprising things.

A 16th-century illustration of Rashi

Rashi (Rabbi Shlomo Itzchaki, 1040-1105) points out on this verse that cross-dressing is referring to a person who completely takes on the appearance of the opposite gender, so much so that they are able to go out among members of the opposite gender without being recognized. The ultimate purpose of this is to commit an act of adultery or some other sexual immorality. This is why the Torah says it is an “abomination”. The abomination, Rashi holds, is not the act of cross-dressing itself, but rather the abominable sexual sin that follows. So, technically, a person who wears the clothes of the opposite gender in private, without going out in public, or committing any sexual act, hasn’t sinned according to the letter of the Law. This is also one reason why many permit wearing costumes of the opposite gender on Purim, for there is no intent of sexual immorality.

On a related note, Rashi comments that for a man to shave his underarm or pubic hair is also forbidden, as this is a practice of women. Again, all depends on intent. If the man is doing so to appear feminine, it is certainly prohibited. However, if the man is doing so only for hygienic reasons, there is technically no problem.

While for a man to put on a woman’s dress (simlat ishah) is clearly forbidden by the Torah, for a woman to put on a man’s garment is not so clear. The term used is kli gever, literally a “male instrument”. The simplest interpretation is that it is referring not to clothing—which is not an instrument—but to weapons. The use of the word gever (as opposed to ish, “man”) is further proof, since the root of gever is associated with strength (gevurah) or battle. Kli gever, therefore, is very likely just a “battle instrument”.

This is how Chizkuni (Rabbi Chizkiyahu ben Menashe, c. 1250-1310) holds, and in doing so, brings as an example the Biblical Ya’el. Recall that Ya’el was the righteous woman who killed the wicked military oppressor Sisera (Judges 4-5). Chizkuni writes how Ya’el used a tent peg to kill Sisera, for it is forbidden for a woman to have implements of war. Chizkuni concludes with a further proof from an earlier commentator, the Ibn Ezra (Rabbi Avraham ben Meir ibn Ezra, 1089-1167). Ibn Ezra explained that the parasha begins by stating Ki tetze l’milchama, “When you go out to war” so the prohibition of kli gever is evidently referring to war instruments. Going out to battle, he says, is unbefitting a woman, and more gravely, would result in female and male soldiers fornicating.

Ibn Ezra also mentions the “abominable” connection to sexual immorality. Unlike Rashi, who speaks of adultery, Ibn Ezra cites those who speak of sodomy, or homosexual intercourse. A man might dress like a woman with the intention of seducing another man (or a woman of another woman). Ibn Ezra does not agree with this opinion, and says it is already abominable even without this, for one who cross-dresses is messing with “God’s Work”.

Pants or Skirts?

If the Torah does not explicitly prohibit women from wearing “male garments”, what is the issue with a woman wearing pants? In ancient times, there were no pants at all, of course. Everyone wore various tunics and robes. There were certainly pants by Rashi’s time, and one of his comments on the Talmud is particularly intriguing:

In discussing which parts of the body are immodest to expose, the Sages state that the shok is inappropriate to reveal, or to look at (Berachot 24a). The big question is: what is a shok? Some say the shok is the thigh, while others are more stringent and say the shok is the calf. In the latter case, wearing pants is actually favourable since it completely covers both legs down to the feet. Indeed, Rashi suggests in another place that women were required to wear pants for purposes of modesty!

“Ezra reading the Law in the hearing of the people” by Gustav Doré

The Talmud (Bava Kamma 82a) states that Ezra the Scribe made ten decrees upon Israel:

That the Torah be read [publicly] during Minchah on Shabbat; that the Torah be read [publicly] on Mondays and Thursdays; that courts be held on Mondays and Thursdays; that clothes be washed on Thursdays; that garlic be eaten on Fridays; that the housewife rise early to bake bread; that a woman must wear a sinnar; that a woman must comb her hair before performing immersion [in a mikveh]; that merchants be allowed to travel about in the towns, He also decreed immersion to be required by those to whom “pollution” has happened.

One of Ezra’s pronouncements was that women should wear a sinnar in the interests of modesty. Rashi comments here that a “sinnar” is like michnasaim, “pants”. Apparently, pants might be more modest than skirts.

Modesty and Halacha

Perhaps the major issue of wearing pants is that of pisuk raglaim, “separating the legs”. It is immodest for a woman to do so, and this has implications in a range of areas, particularly in horseback riding, which is discussed in the Talmud (Pesachim 3a). While the Sages suggest that a woman should ride a horse, camel, or donkey by sitting side-saddle, it goes on to quote verses from the Torah which clearly depict women, including Rebecca and Tzipporah, riding in the regular way. The Talmud concludes that this is because of “fear”. They were afraid to ride side-saddle, whether because of the animals, or of the night, or some other reason. There is no clear conclusion to the passage, with two of the disciples throwing in the towel and saying the discussion has drained all their energy.

Various halachic sources use pisuk raglaim as a key proof that pants are forbidden for women to wear, since they cause a separation of the legs. Others point out that pants are only a problem if they are tight-fitting, making a clear, visible “separation of legs”. So, loose pants might be permissible. It is said that Rabbi Yosef Eliyahu Henkin (1881-1973) permitted loose pants. His grandson, Rabbi Yehuda Herzl Henkin, shows that pisuk raglaim only refers to spreading legs in a sexual nature (as in Ezekiel 16:25, where the term originates). It has nothing to do with wearing pants—or even horseback riding, for that matter. (See his Bnei Banim, Vol. 4, Siman 28, Passage 6). Meanwhile, Rav Ovadia Yosef (1920-2013) ruled that it is sometimes better for women to wear loose pants than tight or short skirts (Yabia Omer, Vol. 4, on Yoreh De’ah 14).

In Scotland, it is still customary to wear a kilt to a wedding. Jews in Scotland wear kilts, too. (Credit: Brian at XMarksTheScot.com)

Finally, pants are not considered exclusively for men in today’s society. Women are just as likely to wear pants as men are. A woman that wears pants, even in public, does not set off any alarms in the public eye, just as a man wearing a kilt—skirt—in 18th century Scotland wouldn’t stand out. Much depends on the surrounding society and culture. Today, Jewish men are forbidden from wearing skirts or dresses, but in ancient times it was common for them to wear skirt-like and dress-like garments. This is illustrated in the Torah itself, which warns that the altar should have ramps instead of stairs, so that the priests would not have to lift their legs and expose themselves (Exodus 20:22). There were no pants or underwear in Biblical times after all.

While mainstream society should not dictate our modesty standards, it nonetheless plays a role. And while every Jewish woman (and man) must still prioritize utmost modesty, a woman who chooses to occasionally wear loose pants (especially in situations where skirts would be uncomfortable or inappropriate like, for example, horseback riding) certainly has upon whom to rely.


For more on pisuk raglaim and the modesty of pants, see here:

http://parsha.blogspot.com/2008/08/would-rashi-necessarily-condemn-pants.html

http://parsha.blogspot.com/2008/08/does-gemara-in-nedarim-prohibit-close.html