Shabbos In Disguise

One Shabbos, a woman was at her wit’s end when her baby refused to nurse. Looking for guidance, she went to see the Rogochover Gaon. The Rogochover looked up from his sefer and told her not to worry—that “it’s a Yerushalmi.” Then the Rogochover continued learning.

Somewhat relieved but totally perplexed, she exited the Gaon’s house. In the street, she met Rabbi Chizkiyahu Yosef Meishekovsky and told him what happened. He suggested that they both go to Rabbi Meir Simcha, and she told Rabbi Meir Simcha about the Rogochover’s strange comment.

Rabbi Meir Simcha asked her, “Do you wear a sheitel all week, or only on Shabbos?” She said that she wore a sheitel only on Shabbos. (Presumably she wore a tichel or some other head-covering the rest of the time.) She likewise stated that she wore her jewelry only on Shabbos as well. Rabbi Meir Simcha told the mother: “Your baby is bothered by your altered appearance; remove your jewelry and wig, and the baby will nurse.” The relieved mother went home, followed the directions, and nursed her baby.

Rabbi Meir Simcha commented to Rabbi Meishekovsky that the Yerushalmi the Gaon was referring to is found in Tosfos Bava Kamma (37a). The Mishnah states that it is possible for an ox to have a propensity to gore only on Shabbos. The result would be that the owner of the ox would have to pay more in damages if it gores on Shabbos. Rashi explains that a Jewish-owned ox may be more likely to gore on Shabbos, because it has a day off, as Yidden are prohibited from working their animals on Shabbos. Tosfos, though, quotes a Yerushalmi that the ox may be more likely gore on Shabbos because everyone appears to be a stranger, since they are all wearing their Shabbos clothing.

This is the Yerushalmi the Rogochover was referring to. Just like the townspeople in the eyes of the animal, the mother in her Shabbos wig and jewelry may appear to be a stranger to her baby. That would explain why the baby refused to nurse specifically on Shabbos.

Rav Eliyahu Fisher, the author of Birchas Eliyahu, points to an anomaly that can be found in the Shulchan Aruch. The Shulchan Aruch writes (262:2), “A person should make a determined effort to have nice clothes for Shabbos.” The Gra would change every article of clothing, even his belt, l’kavod Shabbos. The Chazon Ish was known to even change his kippah l’kavod Shabbos.

On that note, in siman 301, which deals with the laws of carrying on Shabbos, the Rema writes the following comment: “A person should not leave his house on Shabbos the same way he leaves during the week, without something that will remind him that it is Shabbos and he won’t desecrate it.” The Rema cannot be suggesting that someone carry a reminder that it is Shabbos. What if there is no eiruv? This is especially troubling since the Rema’s comment is written in the very siman that details that one should not carry items in the street on Shabbos!

Apparently, the Rema is advising one to wear Shabbos clothes. If so, why didn’t he write his comment earlier, in siman 262? Rav Fisher suggests that in siman 262 the Shulchan Aruch was discussing the mitzvah of wearing clothes l’kavod Shabbos, to honor Shabbos. In 301, the Rema is advising one to wear Shabbos clothes for a different reason—namely, to remind oneself that it is Shabbos.

What is the practical difference between the two reasons? Rav Fisher suggests that a professional who wears suits all week does not fulfill the dictum of the Rema by wearing a nicer suit for Shabbos. He does fulfill the mitzvah of kavod Shabbos by wearing a nicer suit, but Rav Fisher deems it unlikely that the fact that he is wearing a nicer suit will remind him that it is Shabbos. So does Rav Fisher advocate wearing jeans during the week? Hardly— he is the rosh kollel of a Gerrer institution. His advice for a businessman who wears suits all week is to wear a shtreimel on Shabbos! Or the individual who does not wear a hat during the week can wear a fedora on Shabbos.

He finds support for his conclusion from the very Yerushalmi quoted above. The ox gored on Shabbos because everyone looked like strangers. Did the people look like strangers simply because they wore the same type of clothes they wore all week, only nicer? That hardly seems feasible. They must have worn different types of clothes on Shabbos. (One might add that if they were all wearing animal fur on their heads, that could certainly incite an animal to gore!)

It would seem from the Rema that there is actually less of a reason to wear Shabbos clothes in shul than when going out on Shabbos afternoon. While in shul, an individual will certainly remember that it is Shabbos, and he wears Shabbos clothes simply for kavod Shabbos. However, while taking a leisurely stroll on Shabbos afternoon, one might forget that it is Shabbos. That is when the Rema writes that he needs his shtreimel or Shabbos clothes to remind him. [For more on the topic of Shabbos clothes, see “The Emperor’s Clothes” by Rav Aryeh Zev Ginzberg in last week’s 5TJT.]

According to the Rema, this article is not relevant for this week, as the Rema writes that one should wear weekday clothes on Shabbos Chazon. However, our minhag is to wear Shabbos clothes even on Shabbos Chazon. ™