Author Joseph T Farkasdi, Sefer Digambara Pulkhanim ha'Yehudi

       "Throughout the world, humans have gone to great lengths to define themselves, both individually and as a community, through the wearing of clothes. The creating and wearing of clothing is as much a symbol of our regality among the creatures of the earth, that we are capably different, as it is adorned for more practical and necessary reasons, such as protection from the cold or harsher elements. As civilizations have formed, clothing has taken a key role in defining us amongst each other, clarifying our separateness as a people from other people, by the association of meaning and status to the specific wearing of clothing. In all of this there is good inclination, and an understandable place and need for the wearing of clothes. The making and wearing of clothes is as natural an act for humans as is not wearing them when being nude is necessary or more convenient.

       Jewish tradition as a whole embraces what is a natural aspect of life and the human condition, and seeks to imbue the everyday experience with a sense of holiness. It is not surprising, then, that the use of clothing for this purpose has become a normal part of Jewish traditional practice, and the words “blessed are you G!D who clothes the naked” a daily aspect of liturgical practice. But, as it is with all other uniquely human created things, the individual and societal reasons for wearing clothes has dual nature to it, sometimes for the good and sometimes for the bad. And, the wearing of clothes for individuals and in society in general often equally lends itself to the bad inclination, such as out of a sense of shame for one's natural body, one of G!D’s creations, or out of a need to demonstrate indifferent superiority over another, an act of unkindness and injustice.

       In Digambara Pulkhanim ha’Yehudi practice, the natural world that G!D provides for the things that we create and, equally, the endless objects we develop and use for our human purposes are both recognized as blessings to embrace and enjoy. But, when a sense of modesty towards ourselves and what we possess is lost, rendering the blessing for “clothing the naked” misinterpreted or outright ignored, a return towards simpler behaviors and thoughts becomes necessary. It is this ascetic approach to tziniyut, modesty (meaning “self”-restraint), in Digambara Pulkhanim ha’Yehudi ritual and, in some cases, lifestyle that gives recognition to the human condition and our need to trust G!D to provide for the fulfillment of our needs, if not already provided for. From there, we need to create, but create with modesty in mind.

       By removing all our human-made clothes during ritual observance, we are physically recognizing our completeness as a living creation, each and all of us already blessed by G!D with all we need in the natural world to survive upon and find joy in. We are, as well, recognizing our nakedness towards life and each other, our vulnerabilities and limitations, and thanking G!D in both a very symbolic and very real way for the protective adornment of our natural clothing, skin and hair, already provided for us by G!D from birth. And, by being engaged in the act of ritual with no human-made garments upon us, we are also recognizing the universal human need for some form of clothing adornments made by human hands, especially being attentively aware that those of us who have clothes to wear are no greater in importance than the poorest among us who cannot afford clothes. We are all equally a part of this human condition, and are all equally responsible in it."

Author Joseph T Farkasdi, Sefer Digambara Pulkhanim ha'Yehudi