By Rabbi Yair Hoffman for 5TJT.com Recently, Rav Yitzchok Zilberstein shlita was asked whether a female nurse or health professional may wear a red facial mask – since the Shulchan Aruch states that red clothing is a breach of Tznius.  He ruled that it is permitted since the purpose of a mask is not to make her more attractive – it is to protect her from illness. What follows is an overview on the entire issue of red. THE BACKGROUND The Gemorah in Brachos 20a tells us of the self-sacrifice of Rabbi Adda Bar Ahava who encountered what appeared to be a Jewish woman wearing a “karbalusah” in the market place (red scarf). He took it away from her and the woman subsequently took Rav Adda Bar Ahava to court. He lost and had to pay the rather large sum of 400 zuz. He inquired what her name was and when she responded, “Matun” – he responded: “If only I had listened to your name: Matun (translation: be patient), I would have saved myself 400 zuz.” The Ben Yehoyadah asks: Why does this particular incident constitutes mesiras nefesh or self-sacrifice?  He answers that Rav Adda bar Ahavah was unsure as to whether or not she was a Jewish woman.  He felt that it was worth the risk of assuming that she was in order to ensure that a Jewish girl not violate a prohibition. WHY DID HE RIP IT? The Aruch and most of the commentaries that discuss the issue write that Rav Adda bar Ahava ripped the article of clothing on account of its apparent lack of modesty in color (it was an overgarment over other clothing). The Maharal (Netzach Yisroel chapter 25) understands that he ripped it on account of it being an article that Jews shouldn’t wear on account of it being like the gentiles. In other words, the Maharal does not understand the ripping as being on account of it being immodest but rather because it denotes assimilation. FIVE APPROACHES Regardless, as to what the self-sacrifice actually was and why it was ripped, there seem to be four approaches in the commentaries as to what exactly the prohibition would have been in a Jewish girl wearing a karbalusah. FIRST APPROACH The Aruch and Tosfos in Kesuvos 72a explain that it is pritzus – a breach of decency and brings to sin. The Shach (YD 178:3) further explains in the name of the Maharik (Shoresh 88) that it is not the manner of modest people to go in red, and that this is a tradition in the hands of the Jewish people. It is not the manner of tzniyus and hachna’ah – a humility of dress. SECOND APPROACH In Teshuvos Binyomin Z’eev Vol. II # 282 “v’kaivan d’hacha” he explains that red is very important and exotic in a sense, and it is not the way of Jewish women to dress in such a manner. Many understand this as complementing the idea of hachna’ah, humility of dress, expressed above. THIRD APPROACH The Nemukei Yoseph seems to provide a third explanation that red is the color used by the priests of Avodah Zarah and that in wearing red, there is a trace of violating Avodah Zarah. FOURTH APPROACH The fifth approach is that of the Teshuvos Gaonim Kadmonim […]
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