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Only Chasidim are allowed

לז"נ זקיני הקדוש ר' משה פרידמן* הי"ד
נהרג על קידוש השם ע"י הנאצים ימ"ש
ג' אב תש"ד

הלכה ולא למעשה

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Only Chasidim are Allowed to Wear Shabbos Clothing

The רמ"א (O.C. 551:1) writes:

"On שבת חזון one must wear weekday clothes (except the shirt)."

The ערוך השלחן (551:11) writes that today we do change into בגדי שבת. The Gedolim permitted wearing בגדי שבת, because otherwise it would be considered אבילות בפרהסיא (public mourning) on Shabbos.

The רמ"א was also aware of the concern of אבילות בפרהסיא, yet he still ruled that בגדי שבת should not be worn.

The ערוך השלחן explains that in the days of the רמ"א, weekday clothing and Shabbos clothing looked very similar. Therefore, wearing weekday clothing did not constitute אבילות בפרהסיא.

"It was only after people began wearing silk kaftans and shtreimels on Shabbos that they permitted wearing בגדי שבת; otherwise, it would have been אבילות בפרהסיא."

According to the ערוך השלחן, the היתר to wear בגדי שבת applies only to Chasidim who wear shtreimels and silk kaftans on Shabbos.

Since not wearing those garments would be an obvious display of mourning, it would be considered אבילות בפרהסיא.

Those who normally wear only a suit and hat on Shabbos would, according to this reasoning, need to wear their weekday suit and hat.

ערוך השלחן (או"ח סימן תקנ"א סעיף י"א)

ודע שאצלינו יש שנים או שלושה דורות שאין נוהגין כמנהג הזה בשבת חזון, אלא לובשין כל בגדי שבת. וגדולי הדור שהיו אז הנהיגו כן, באמרם שזהו כמראים אבילות בשבת בפרהסיא. ולכן אפילו בשבת שחל בו תשעה באב ונדחה – אנו לובשין בגדי שבת מטעם זה. ולכן בימינו אלה, כמעט נשכח הדבר שאין ללבוש בגדי שבת בשבת חזון. ותמוה אצלי דבר זה, דאטו קדמונינו לא ידעו זה? ועם כל זה נהגו בזה, אף שאינו כן מדינא; ואיך נבטל מנהגם? ולכן נראה לעניות דעתי דזה תלוי באופן ההלבשה. דאצל הקדמונים היתה הלבשת שבת וחול שווים בדמותם ובתמונתם, אלא שההפרש היה בין סחורה יקרה ובין סחורה פשוטה, ולא היה ההפרש ניכר כל כך. מה שאין כן זה כמה דורות מקודם, שבשבת היתה תמונה אחרת לגמרי להבגדים, בין עני בין עשיר. כמו שבחול היו נושאין כובע של קלאפי"ן, ובשבת שטריימי"ל. וכן שארי בגדים היה ניכר לכל שזה בגד חול, כמו קיטאי"י, וזה בגד שבת, כמו של משי לעשיר, ומשי פשוט לעני. ולפיכך הנהיגו הגדולים שלא לנהוג מנהג זה, מפני שההפרש ניכר הרבה, והוי כאבילות בשבת. ולכן אני אומר דבזמנינו זה, שעל פי פקודת המלכות כבר החלפנו תמונת הבגדים, ושבת וחול תמונה אחת להן, אלא שההפרש בין זול ליוקר – וודאי נכון לקיים מנהג הקדמונים. (כן נראה לעניות דעתי.)

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Because of his talent, he receives two עליות on שבת חזון.

In most קהילות אשכנז, the אב הרחמים was recited only twice each year:

• The "Schwartze Shabbos" (Bamidbar)
• שבת חזון

When the חזן recited אב הרחמים, the entire congregation stood and quietly recited it together.

The original נוסח, before it was altered by the censors, was:

וינקום בימינו לעינינו נקמת דם עבדיך

יהי רצון מלפניך — May it be Hashem's will to take immediate revenge, in our days and before our eyes, against all the רשעים הרוצחים and all their sympathizers.

אמכי"ר

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* הרה"ג ר' שמואל וואזנר זצ"ל אמר לי עליו: "שהיה איש ישר ושכל ישר" עכ"ל. היה ירא שמים מופלג ותלמיד חכם גדול. נמנה עם טובי הקהל ושימש כגבאי של היסודי תורה. בערוב ימיו נתמנה לראש הקהל בעיר פרעסבורג, ומילא תפקיד זה במסירות ובנאמנות. יהא זכרו ברוך.

DID THE JULY 20, 1916 "SHEMA YISROEL" STORY REALLY HAPPEN?

For many years an inspiring story has appeared in numerous Seforim, articles, and magazines.

I have personally heard a respected Gadol repeat this story.

Because of that, many readers naturally assume the story is an authentic historical account.

This article is NOT questioning the power of Shema Yisroel or the countless miracles experienced by Klal Yisroel.

The purpose of this article is much simpler:

Can this particular story actually be verified?

---

THE STORY

The Mechaber writes that he personally read the following story in a London newspaper dated 19 Tammuz 5676 (July 20, 1916).

He further writes that the London newspaper was quoting the famous Hungarian newspaper Pesti Hirlap and that he copied the report word for word.

"A Hungarian soldier fighting in the trenches wrote home to his wife.

He asked her to speak with Chaim, their Jewish neighbor, and find out the Jewish prayer known as Shema Yisroel.

The soldier explained that whenever the enemy attacked, the non-Jewish soldiers around him were killed, while the Jewish soldiers recited Shema Yisroel and every one of them survived.

He wanted to know this prayer so that he too could be protected."

WHY I BELIEVED THE STORY

Normally, I am skeptical of extraordinary stories.

However, this one appeared different.

The author supplied:

• An exact newspaper date.
• The exact name of the Hungarian newspaper.
• A claim that he copied the article word for word.

Those are very specific historical details. If true, the original article should be possible to locate.

My goal was simple:

Find the original newspaper article,
publish it,
and create a true Kiddush Hashem.

THE SEARCH

Both British and Hungarian newspaper archives from World War I are available online.

My nephew, R. Ari, searched the archives.

Additional historical newspaper databases were also searched.

• Shema
• Jewish soldier
• Hungarian soldier
• Letter to wife
• Chaim
• Pesti Hirlap
• July 1916
• Hungarian translations of these words

Result:

No matching article.

No similar article.

Nothing describing this event.

WHAT WE WERE ABLE TO VERIFY

Historical Claim	Result
Pesti Hirlap was a real newspaper.	✔ VERIFIED
July 20, 1916 equals 19 Tammuz 5676.	✔ VERIFIED
British newspapers often quoted European newspapers.	✔ TRUE
This article was found in Pesti Hirlap.	✘ NOT FOUND
The exact London newspaper has been identified.	✘ NOT FOUND

MY CONCLUSION

At the present time, there is no historical evidence that this article appeared in Pesti Hirlap.

Could another London newspaper still contain the story? Possibly.

Could the article someday be discovered? Certainly.

But based on everything currently available, the story has NOT been historically verified.

Absence of evidence is not always evidence of absence.

However, when a story gives

• an exact newspaper,
• an exact date,
• and claims to quote the article word for word,

it is reasonable to expect that the original source should be discoverable. At present, it has not been.

A TIMELESS REMINDER

"יש לנו תורת אמת ואין אנו צריכים לשקר כדי לחזקה"

The Chasam Sofer writes (Chelek VI, Siman 59):

Our Torah is a Torah of Truth.

We do not need to embellish stories in order to strengthen it.

When an inspiring story is authentic, it creates a Kiddush Hashem.

When it cannot be verified, we should simply say so.

The truth itself is the greatest Kiddush Hashem.

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