Polish legislation followed the West European practice of requiring Jews to wear distinctive clothing.
These laws, too, were most often honored in the breach. Known the next intervention by Polish authorities was included in 1566 Lithuanian Statute and was more in the nature of sumptuary legislation, banning Jews, both women and men, from wearing clothes created from expensive materials and decorated with jewels, chains, or appliqués of gold, silver, or precious stones. Now regarding the aforementioned fact. No new laws were passed, at the FourYear Sejm. Some representatives demanded that Jews adopt the styles commonly worn by nonJews. Considering the above said. And women had to wear yellowish headscarves the rules had little effect, Though regulations were adopted in 1538 men were required to wear dark yellow hats or berets.
Jewish dress was not standardized across Eastern Europe.
This last apron role was so important that even when the garment went out of style in the ‘midnineteenth’ century, women continued to wear them under their skirts. Anyways, this item reached from the waist to the ground, and was often made of whitish batiste, decorated with colorful embroidery. I’m sure it sounds familiar.|Doesn’t it sound familiar?|Sounds familiar?|doesn’t it? Individual rebbes imposed specific elements of clothing on their followers, sometimes dictating types of head types coverings or shoe styles. Other aprons were created out of colored silks. The differences underscored the social and material status of Jews, showed regional variations,, in the nineteenth century, could indicate associations with Hasidic groups. Another distinctive element of women’s dress was the apron, worn by both married and unmarried women for daily and holiday use. Most importantly, as with men’s belts, it indicated the body division into its spiritual and earthly parts, and served as protection from the evil powers of women’s reproductive organs, its purpose was supposed to attest to the diligence and woman domesticity wearing it.
In winter particularly, women’s outer garments were analogous to men’ they wore the yupe, and a garment slightly shorter than men’s, known as the zhupitse, shube, or tshamare.
This was a loose, fur lined garment, similar to the pelerine. The women’s mantele, however, differed from the male version. Now let me tell you something. It was fastened in front with a decorative pin or brooch. Especially popular in Lithuania was a variation similar to a shawl, placed on the head and reaching to the ground. The pelerine, worn especially in the summer and autumn, became popular in the nineteenth century, as it did in society as a whole.
The bonnet underwent many changes, and continued to be in style as late as the midnineteenth century.
Fatsheyle were worn in seventeenthcentury Lithuania. She would also put on a veil a shleyer which was a stiff piece of tulle, lace, or other material that adorned the forehead and was tied in the back, when a woman left the house. That said, poorer women, especially in Lithuania, will place a piece of stiff linen on their bonnets, tied in the back, with the veil ends draping onto their necks. Wealthy women would put a slek on the veil a construction made of precious stones or pearls. Fancier ones were elaborately sewn from brocade or velvet and were decorated with pearls and gold or silver thread, often using the shpanyer arbet method, mundane bonnets were created from inexpensive materials. Remember, these were pieces of colored cloth shaped af terkish so that they formed a kind of turban, which sometimes had jewels adorning it on the forehead.
Were also worn on special occasions, and were no different from those worn by ‘non Jewish’ women, skirts and blouses were the usual everyday attire for women.
It was made from silk, brocade, or velvet, and was sometimes decorated with gold thread using the shpanyer arbet technique, at times with an appliqué of lace decorated with pearls, precious stones, or gold lamé. Of course one exception was the vestl or vestl leybl, a kind of bodice popular in the eighteenth century. Its fastening was covered with a decorative band of material that attached at the neck and waist. So, this bodice reached up to the neck and sometimes had a decorative lace collar. Now please pay attention. Worn on holidays, it was richly adorned with silver or gold embroidery. Anyways, later ones were narrow and less elaborate, Earlier brusttukhs were broader and richly decorated. Online information can be found easily by going on the web. This garment part, called a bristekh, brusttukh, zalishke, or zaleshke, was borrowed from the załóżka that had been worn in ‘seventeenth century’ Poland. Polish Jewish women commonly wore the brusttukh in the eighteenth and nineteenth centuries.
Low heeled leather shoes were the norm. Like a kliyapove, dik explains that from the front, this item looked like a strayml and from the back. In the winter, common head coverings were the rogovke and kliyapove hitl. On its sides, pieces of cloth were lined with fur to cover the ears. Anyway, as they were for men, tights were white for holidays, and grey or brownish for everyday use, made of wool, cotton, or silk. Oftentimes the varnikel was a tall, triangular cap, decorated above the forehead with fur. In Ukraine, the rogovke was also called oyer hitl. Nonetheless, in the summer the flaps were tied to the head top, The kliyapove hitl, common mostly in Lithuania, had flaps lined with fur to protect the ears in the winter.
Maintaining the distinctions between women’s and men’s clothing was considered important.
When males taking part in masquerades would break the ban on mixing men’s and women’s dress and disregard the need to respect shatnes, a single exception to this was on Purim holiday. So, in winter, sturdier and higher shoes were worn, often furlined. As a result, except for traveling, tall boots were not generally worn. This is the case. They either were slipped on or fastened with laces, These were usually low with scarcely any heel. Fact, jewish men commonly wore leather shoes rather than boots.
Vests were commonly worn, and consisted of a garment without sleeves, fastened on two buttons rows, which reached the hips, often with a small collar that stood up. Polish Studies in Posthumous Inventories of Movable Property in the 16th 19th Century. These were sewn from thicker materials for winter use and from cotton, fustian cloth, or silk in summer. Jerzy Kruppé and Andrzej Pośpiech. Irena Turnau, Jewish Costume in Sixteenth Eighteenth Century Poland, in Omnia res mobilia, Untersuchungen zum Schönheitsideal der Ostjuden in Bezug auf Körper und Kleidung unter besondererBerücksichtigung des Chassidismus. Worn only on special occasions, this was an expensive article, decorated with precious stones that emphasized the owner’s status. Noaḥ Prilutski, Dos gevet. Alfred Rubens, A History of Jewish Costume; Tamar Somogyi, Die Schejnen und die Prosten, Dialogn vegn shprakh un kultur. Some families possessed one until the interwar period, It was first used during the late eighteenth century and became popular in the nineteenth. With a turneddown collar, young boys. Wore an item called a spentser a kind of short jacket reaching just below the waist, fastened with two buttons rows. Besides, known as a brislak, this item was replaced in the nineteenth century by the kamiselke ashorter, ‘closer fitting’ garment. Barbara Kanfas, Zabytkowe tkaniny I hafty żydowskie w zbiorach muzeów krakowskich, Krzysztofory 15. Anna Kinecka. Giza Frankel, Notes on the Jewish Costume Woman in Eastern Europe, Journal of Jewish Art 7. Yisroel Aksenfeld’s short novel Dos shterntikhl. Polish fanciest headdress Jewish women was the shterntikhl and its variation in Lithuania known as the binda.
In the nineteenth century, the kashket became popular, particularly in western Poland. In the nineteenth century, a hat known as a kapelush was adopted from gentile fashions, and became popular among the Jewish intelligentsia. Kashkets were often shiny blackish with high, stiff crowns. Jews and gentiles. Let me tell you something. This cap was first popularized by Hasidim, and later began to be created from betterquality materials and was worn on holidays. It was created from felt, or in summer of straw, and had a broad brim.
Ayzik Meyer Dik’s story Reb Shmaye der ‘gutyontev’ biter, first published in 1860, cites five hats kinds. The shtrayml, which Dik characterizes as holies holy of hats, was modeled on the kolpak that had been worn by the szlachta as early as the seventeenth century. This band was made of 13 fur pieces or fur tails, giving it its fluffiness. Galician Jews during this period also wore a hat with a low p and a very broad brim, also common in Central Europe. It was worn on the Sabbath and holidays and by a groom on his wedding day, and was typical particularly of Polish Jews. On p of this, kliyapove hitl; and rogovke. Basically, another common head covering was the spodik, characteristic, as an example, of Ger Hasidim a tall, cylindrical fur hat, sometimes pointed. With a wide band of fur sewn around it most often sable or fox, the shtrayml was a round, velvet cap of varying height.
I want to ask you a question. Need spelling guidelines?
The tales is a rectangular shawl made from whitish wool, or sometimes white silk.
Curled tassels known as tsitsis hang from the four corners. Some claimthat this technique developed in Berdyczów, from 1830 to 1890, in Sasów. Certainly, shpanyer arbet was a technique using goldor silver thread to create a complex design with geometric or plant motifs, woven at a special workshop. The shawl part worn on the neck or over the head is always marked with an atore a wider decorative band. You should take it into account. East atores European Jews were distinguished by being made in accordance with a method called shpanyer arbet, though some talesim contain atores decorated with embroidery or a panel created out of small metal pieces sewn together. Also, the rectangle’s shorter sides have blackish or sometimes blue stripes woven into them.
Tights were an important wardrobe part. Secured at the p with decorative clasps, the zhupitse was adorned with metal or textile appliqués, and was held at the waist with a leather belt. The shoyb was a winter garment that Polish Jews adopted from the szlachta. Considering the above said. On holidays, tights were almost white. Actually, over time, the shoyb length changed and its sleeves disappeared, transforming it into a pelerine. It was a kind of coat thrown over the shoulders and lined with bear, wolf, fox, or sable fur, or sheepskin, and was covered with expensive material such as damask, satin, or silk. Jews wore clothes modeled on Polish styles that were long, flowing, and always fur lined in winter. The oldest fancy garment was the mantl worn in sixteenth and seventeenth century Poland and elsewhere which began as an ankle length cape. According to year time, they were made either of wool or cotton,, for special occasions, of silk. Nonetheless, another winter outer garment was the zhupitse, which was a coat that was broad from thewaist down, and for the wealthy was often sewn from materials such as satin,moiré, or silk. Generally, worn as early as the sixteenth century, it became popular in the seventeenth, and was worn in later centuries by both men and women. This garment had been used as early as the seventeenth century, and its variations were seen as late as the nineteenth century and the early twentieth, particularly in western Poland. Usually, for daily use, men wore dark tights that were either grey or dark light brown.
An important element of men’s dress was the belt, the gartl, which was worn over outer garments. Fringed woven belts predominated, modeled on those worn by the Polish szlachta. Basically, they were made out of various materials and came in different colors determined by their intended use. Now please pay attention. Narrower belts fastened with decorative metal buckles were worn only on the most important holidays. Whenever reaching to just below the knee, in turn, usually were not wide. Normally, belts for Yom Kippur had metal buckles engraved with texts and images. Ornate ones sometimes had a colored thread woven into them, most often the belts were grey. The bottoms were tied or sometimes had broad cuffs. With all that said. It was said that the belt divided the body spiritual side from its earthly side. Trousers that reached down to the ankle became popular only in the nineteenth second half century.
Head coverings were items that for centuries served to distinguish Jewish women.
It had a wide, flat collar. This was a regular garment whose design varied little, and was distinguished by large pockets, a colorful lining, and a broad woven belt. This is the case. Girls and unmarried women wore their hair long, in two braids. This was the bonnet, worn on the head back close to the scalp. There was, however, one dress element that a married woman would never part with, even at night, as we know from sources as early as the sixteenth century. Later, particularly in the nineteenth century, the kapote became synonymous with the kaftan and the zhupitse. Beginning in the 1500s, a tshumarke was worn over the zhupitse, especially on cold days. Of course the kapote was sometimes sewn from expensive materials, most often shiny, dark colors, and had a silk lining that was often blue or yellowish. On holidays, they adorned themselves by weaving a flower or garland into their hair. Below the waist, the kapote had a slit in the back called a shlits, and was fastened with two buttons rows or decorative clasps. While reaching the ankles, was significantly broader, its cut was distinctive it was fitted at the waist, which meant that its lower part. As a result, beginning as early as the sixteenth century, the kaftan was also adopted directly from the kontusz worn by the szlachta. This was a coat, usually fur lined, whose upper part was fitted. It had a large collar and was secured by clasps, richly decorated with galloon sewn on at an angle, and most often lined with fur. The kapote, worn as early as the seventeenth century, was donned on special occasions. The Hungarian bekes, also worn in winter, was adopted from the szlachta by both Polish Jews and the bourgeoisie as early as the sixteenth century. Oftentimes this was a long coat secured at the neck with a beaver or sable collar, decorated in front with numerous appliqué strips, and richly adorned on the bottom with trim. Ok, and now one of the most important parts. More elaborate kapotes were often decorated with gold thread.
Jewish communal bodies in the sixteenth to eighteenth centuries often also adopted sumptuary legislation banning Jews from wearing Christian dress, from adorning clothing with jewels, or wearing outer garments made with expensive materials. The most comprehensive laws were enacted between 1844 and 1851, and though enforcement was not consistent, the traditional Jewish population perceived the legislation as a gzeyre an evil decree. Traditionalists condemned those who dressed in daytshmerish style. With that said, by law, male Jews could choose German dress or Russian dress merchants, which allowed for beards and a somewhat longer coat. Four Council Lands In a series of laws that began to be adopted in 1804, the Russian government attempted to compel Jews to abandon distinctive attire. The attachment to traditional attire became, for some, a symbol of resistance to modernization.
In Eastern Europe, there were regional variations in Jewish dress, and as modernity approached, considerable local heterogeneity as well. In Jewish society the styles endured for a much longer period, while the szlachta abandoned special types of clothing types for newer fashions. In traditional men’s dress, from at least the sixteenth century,styles were influenced by Polish those gentry, which itself had borrowed many elements from Turkish and other Near Eastern dress. Women’s dress, in turn, absorbed urban influences patrician fashions and adopted fashions from Western Europe as well. a lot more information about it on this site. Hasidic communities still retain quite a few older patterns.
Jewish traditional dress men in Poland was unusual because it was grey, a color rare in Polish attire. Holiday dress for men was often white, another mark of distinction from local gentile convention. Needless to say, women’s clothing was most often dark brown, and sometimes blackish. What did distinguish it, though, was its use of darker, less expensive materials. Anyways, particularly before 1800, men’s outer clothing did not differ from that of their neighbors in style. Until the eighteenth end century, clothing often consisted of Jewish paklak, inexpensive furs, and accessories such as pins, appliqués, and woven or leather belts. From the nineteenth century, many Hasidim insisted on wearing silk, satin, or velvet robes on the Sabbath and holidays.
The oldest head covering was a wide beret, common in medieval Poland and elsewhere.
Especially festive yarmulkes were whitish, or created from shpanyer arbet, a kind of open lace created out of cords wrapped with gold or silver flat wire or thread. This cap was either round or had a small point on it, and was sewn from various kinds of materials in different colors. For centuries, its style survived unchanged longest of all in Galicia. The most popular head covering was the yarmulke. It’s a well it later faded from fashion but was revived in the nineteenth century. For everyday use, women would simply wear colored kerchiefs, either in solid colors or patterned, and made of linen, wool, or silk. It continued to be worn in Poland as late as the sixteenth century. The dress described above, and variants thereof, was used in the sixteenth and seventeenth centuries.
The question is. Are you looking for the pair of dress shoes that’s perfect for you?