The Clothing Decrees: The Controversy That Shaped Jewish Dress to This Day

In 1841, a conference of rabbis from the Russian Empire was set to convene. The rabbis were to discuss issues at hand and report to government officials about the conduct of Jews and their adherence to the laws of Tsar Nicholas the Great.

But when we say "rabbis," we need to know that in those days there were different kinds of rabbis. There were great scholars and devout halachic authorities, and there were Reform rabbis, progressive rabbis, enlightened rabbis. All spoke in the name of the Torah, but not all were faithful to its traditional path. And so it happened that some "enlightened" rabbis conspired amongst themselves on how to "reform" the Jewish people. They thought the traditional Jewish attire distinguished Jews from the nations, incited hatred, and caused Jews to behave in a foreign manner. Therefore, to integrate Jews into enlightened Russian society, they proposed that the authorities impose this on Jews by force.

They said and did. They approached the Russian Minister of Enlightenment, Sergey Uvarov, and requested that the authorities forbid traditional attire. Among the rabbis were also significant Torah figures like Rabbi Yitzchak of Volozhin (son of the famous Rabbi Chaim of Volozhin, author of "Nefesh Hachaim" and disciple of the Vilna Gaon), and the "Tzemach Tzedek" of Chabad, who vigorously objected, explaining to Uvarov that these "rabbis" represented a minority view. Indeed, the decree was postponed.

However, the notion trickled down through governmental circles, and three years later, in 1844, Tsar Nicholas issued an edict requiring all Jews to wear short coats instead of long ones, and to not grow side curls or beards. This decree became known as "the clothing decrees." Wearing a kippah, which was customary among European Jews, and referred to as a "yarmulke," incurred a fine of 5 rubles per year. It was only permitted for rabbis. Additionally, attending synagogue in traditional Jewish attire on Shabbat was allowed, but not during the week.

Realizing that such a policy would take time, the authorities imposed fines on any Jew who had not yet changed their attire. Officially, there was a 5-year grace period before the law was enforced on the entire Jewish population, but the Russian police and enlightened were in a hurry. They began to harass Jews with beards and side curls, cruelly cutting their beards and side curls in the city streets.

Rabbi Yaakov Lipschutz, secretary to Rabbi Yitzchak Elchanan Spector, describes: " And what my eyes saw in my hometown of Wilkomir I will tell: police officers pounced on the Jews like beasts, cut the hair on their heads with axes instead of scissors, leaving a bit of the ear along with it, hacked their clothes to rags, and when they had no scissors or knife, they would hack the clothes with axes or saws, adding blow upon blow." (from his book "Zikaron Yaakov").

Many Jews believed the decree would not last long, so they tried to avoid policemen or bribe them when possible. Rabbi Shraga Feivel of Grodzhisk wrote in 1847: "Now and then, by Hashem (the local policeman)... In other towns like Prashnitz and Tsekhinow, there are aids for evil, heaven forbid, and most of the elders of our people there have already been taken away, may Hashem have mercy."

A significant dispute arose among the great leaders of the generation concerning the halachic status of this decree. Hasidic rabbis ruled that it was "an issue of 'Arkaata D'masnana'" as mentioned in the Talmud, for which one should sacrifice their life, arguing that the gentiles' intent was to lead Jews away from their faith, hence one should sacrifice their life over traditional clothing. Rabbi Israel of Ruzhin, Rabbi Yitzchak of Vorka, the Chidushei HaRim, and others fought with all their might not to yield to the decree. On the other hand, Lithuanian rabbis believed that despite the distress, the goal was not to abolish religion but merely to have Jews integrate into society. Therefore, it wasn't obligatory to sacrifice one's life, and when in danger, there was no choice but to comply with the decree.

This disagreement created the notable difference that persists to this day between Hasidim and Lithuanians: Hasidim preserve the ancient traditional Jewish attire, while the Lithuanians wear modern and later dress. Therefore, Hasidim wear the shtreimel and caftan on Shabbat, as the authorities allowed wearing traditional attire on Shabbat, and during the weekdays, they fought to keep to the longer coat, according to the ancient custom, thus maintaining this dress during the weekdays even today.

In 1851, the enlightened targeted the Chidushei HaRim, Rabbi Yitzchak Meir Alter, founder of the Ger dynasty, who was a student of Rabbi Bunim of Peshischa, as a figure undermining the enforcement of the law. At midnight on 7th Nisan 5611, Rabbi Yitzchak Meir was arrested with the intention of forcing him to sign a declaration calling on Hasidim to yield to the decree. The arrest caused an enormous uproar, and thousands of Hasidim filled the streets in public protest. The next day, Rabbi Yitzchak Meir was released.

Tsar Nicholas passed many decrees against the Jews. Historians count more than six hundred laws against them(!). In 1855, during the celebration of Purim, that evil anti-Semite died, and the decree was annulled. The Hasidim retained the attire they had fought for all those years, while the Lithuanians, who had already adapted to the new attire, continued with it.