Mimi Hecht and Mushky Notik / Courtesy of MIMU MAXI
We are living in an age of unprecedented democratization. Of fashion. Thanks to the rise of chains like Zara and H&M, which offer fresh-from-the-runway styles at ordinary-people prices, and to the emergence of social media, which gives every aspiring Anna Wintour an outlet, the fashionista universe has skyrocketed in recent years.
Among this community of do-it-yourself style icons are Mimi Hecht and Mushky Notik, Vogue fans, Chabadniks, and co-owners of MIMU MAXI, a clothing line that translates current trends into attire appropriate according to Jewish modesty laws, or tznius. They are part of a growing community of modest fashion lovers from Jewish, Christian and Muslim faiths who see no conflict between modesty and self-expression through clothes and are coming together through Instagram.
Through the photo-sharing service these women share their own takes on modest fashion, swap tips on how to wear fall trends while showing less skin and, in the process, help build an interfaith community that has encouraged cross-cultural dialogue. More than 50,000 photos on Instagram are hashtagged #modestfashion (just one of the ways this group tags its photos), and the most popular modest fashion bloggers and designers have tens of thousands of followers who look to them to give them the tips that traditional fashion media will never provide.
Sisters Simi Polonsky, 28, and Chaya Chanin, 29, who together run The Frock Swap, a woman’s designer consignment pop-up shop that brings gently used high fashion to Brooklyn’s Crown Heights, say they doubt their business could exist without social media.
Nili Philipp (third from right) and other residents outside the Beit Shemesh court house / Courtesy of Nili Philipp
Beit Shemesh has featured prominently in the news over the past several years as a hot spot for violations against women and girls, from the Orot school scandal to several highly publicized assaults against women, to routine harassment of women in the city’s streets.
But June 16 marked a new phase in the struggle for gender equality in Beit Shemesh, three years after I was attacked by a Haredi man who threw a rock that hit me in the head as I cycled along a main thoroughfare, and two years after a mob of Haredi men attacked Vered Daniel, who was holding her infant in her arms at the time, alleging that she wasn’t dressed sufficiently modest, which prompted three other religious women and myself, all residents of Beit Shemesh, to demand that the city address the increasingly frightening attacks against women and girls.
With the help of our lawyer, Orly Erez Likhovsky from the Israel Religious Action Center, we sued the Beit Shemesh municipality for 100,000 shekel (29,200 US dollar) after they repeatedly ignored our pleas to remove the large and imposing illegal signs that harass and threaten women in public areas of the city. The signs loom over main commercial centers and are signed by the local leading Haredi rabbis, ‘requesting’ that women dress modestly. The signs also define modest dress: long sleeves, long skirts, high necklines, no pants, nothing tight. Other signs instruct women to avoid walking or lingering on certain sidewalks, public city sidewalks that were built and maintained with taxpayers money. Not coincidentally, in these very same areas where the illegal signs hang, women deemed insufficiently modest have been habitually harassed, threatened and attacked, lending strength to the thesis that one law violation abates another.
We had several reasons for requesting that the city remove the signs. First, the signs are illegal and intimidating. Their harassing message is an invasion of privacy and freedom. Second, they promote an atmosphere of anarchy by blatantly violating the rules of the State with the tacit approval of the municipality. Third, we wanted a clear public statement that violations of women’s rights wouldn’t be tolerated.
When I read the story of Israeli women sending sexy photos off the to IDF to wish them luck and boost morale, my reaction was more of a bemused shake of the head than anything akin to the outrage, confusion, and energy-draining sorrow I’ve been experiencing while reading a lot of recent war-related stories.
The same can be said for my response to the tale of the observant women in New York who are campaigning for an Israeli victory by holding a modesty contest at home, convinced that immodesty brings bad events to brethren abroad. Good luck covering those elbows for your cause, ladies. As Talia Lavin writes, her tone laced with irony, “The way to “help our brothers in their time of need,” apparently, is to suppress every inch of skin their sisters possess.” She even suggests an Iron Dome over women’s flesh.
Mushky Notik (left) and Mimi Hecht (right) created Mimu Maxi
Together, sisters-in-law Mimi Hecht and Mushky Notik run Mimu Maxi, a fashion label the creates clothes that are both modest and chic. The women, members of the Crown Heights Hasidic community, came up with idea for the company when struggling to find something stylish to wear for themselves.
Since opening two years ago, the business has found a customer based in not just other tznius women, but also Muslims and Christians who are looking for a more fashionable way to live a traditional lifestyle. Everything was moving smoothly until last week when a collaboration involving a lime-green maxi-skirt with a hijab-wearing Muslim style-blogger ignited a firestorm on their Facebook page. The Sisterhood’s Elissa Strauss spoke to Hecht about what happened and how fashion can be a great uniter during a time when many feel more divided than ever.
Elissa Strauss: Okay, first tell me a little bit about what you do.
Mimi Hecht: Mushky and I started designing two summers ago when, instead of bemoaning the trials and tribulations of trying to find modest, trendy pieces, we took matters into our own hands. We share a very similar aesthetic for oversized, comfortable menswear and pieces that are easy to “live in.” We don’t have an ideal customer — we just love seeing how so many women of so many backgrounds have embraced what we’re doing. If there was a “favorite” customer, it would be the ones that tell us “I started dressing modestly because of you, thank you for making it easier!”
Getty Images // Ultra-Orthodox women in Israel
Who are the gatekeepers of the conservative religious ideal of tznius, or modesty? This question has been argued and parsed on social media and on blogs in recent years as radicalism in the ultra-Orthodox communities has taken on new and more visible forms.
A common misperception is that rabbis and male community leaders are fueling the radical surge. But are Haredi women indeed victims of a patriarchal culture that puts extreme and outsized emphasis on tznius? Are Hasidic and Yeshivish women merely oppressed by fanatical males fervently trying to control their flock of subservient women?
Yes and no.
tznius craziness // An ad for children’s costumes shows female faces blanked out.
Do you have the sneaking suspicion that an extreme focus on women’s and girls’ modesty has become the new normal in much of the Orthodox community? One man has gathered the evidence into an Evernote virtual notebook he titled “tznius craziness.”
(Haaretz) — It was as frightening as any terrorist attack, recounted the young woman assaulted in broad daylight at a bus stop in Beit Shemesh last week.
But in fact, it was probably worse.
After all, one might presume that if an Israeli Jewish woman had been attacked by a Palestinian in the middle of the street, the bystanders around her would have rushed to her assistance, or at the very least, hastened to call the police. But that’s not what happened when this 25-year-old woman sitting at a bus stop with a toddler on her lap was verbally and physically assaulted by an ultra-Orthodox man last week who cursed at her and screamed that she wasn’t dressed modestly enough.
No one, she said, came to her aid or called for help, when he pulled her by her hair and threw her on the ground.
The attack was reported in the print media, but the young woman who was attacked at a bus stop in the haredi neighborhood of Ramat Beit Shemesh Bet went on television this week and related the full harrowing story herself. Her face was blurred on camera, but her story was clear and detailed, and painted a troubling picture of life in Beit Shemesh only a few weeks after its ultra-Orthodox mayor was reelected. The event turned the national spotlight on Beit Shemesh once more, has reinvigorated the struggle of a group of Beit Shemesh women to fight against intimidation in their city through the legal system, and revived discussion of whether coexistence is possible in Beit Shemesh or whether the non-haredi population would be wise to either pack their bags or divide their city in two, that is attempt to formally secede from the ultra-Orthodox neighborhoods.
The woman was sitting at a bus stop with her two-and-a-half-year-old daughter, dressed in a skirt with her head covered, when she was accosted by a haredi man. “He put his face right in front of mine and shouted “Slut! You weaken men!” she said in her Channel 2 news interview. “I was completely frightened by him, and I screamed.”
Sheitels, or wigs for Orthodox women, come in different colors and styles to match women’s preferences — they are short and neat, long and wavy, matronly and sexy. Maintaining the freshness and vibrancy of a sheitel requires a skilled sheitel makher, a wig stylist. It’s a demanding job that calls for loads of patience, talented hands and a predilection for chatting about everything — from the weather to the people you know who are currently pregnant — all while standing over someone’s head. It’s also demanding because women want to look their finest even when they cover their hair or shorn heads. The color, length and quality are all important factors in ordering a sheitel, and the sheitel makher plays a central role in this decision-making process.
According to the BBC, a quiet revolution is taking place among ultra-Orthodox women in Jerusalem. They have discovered the power of mascara.
There are, of course, numerous strict restrictions on these women when it comes to their appearance. They must wear modest clothes — no elbows, no collar bones — cover their heads, and many even cut off their hair. And yet, whether it is pressure from the secular world to look a certain kind of pretty or some deep-rooted desire in women to beautify oneself, they are heading to the beauty salon.
In a recent post on Slate’s DoubleX, Katherine Goldstein provides tips for female summer interns on what exactly is appropriate to wear to a workplace. The advice on how to avoid looking like a “skintern” includes avoiding see-through anything, concealing undergarments and leaving the four-inch heels at home. Goldstein ends the post by telling women that by following these rules and focusing on impressing everyone with their “hard work” and “keen intellect” they will be sure to break the glass ceiling.
Was this sexist?
Sure, this is set of codes and rules that only apply to young women, or more specifically, their bodies. It told them that some parts of their bodies are considered vulgar and that wearing a pair of high platform heels might give others the wrong idea about their, well, purity. It is putting the responsibility on them to cover up, instead of on men to stop gawking. As another DoubleX contributor put it a few months ago in response to a call for longer skirts at a middle school, “If you don’t want girls judged by their hemlines, stop judging them by their hemlines.”
For many years we spent our summer vacation in a Sullivan County, N.Y. bungalow colony, close to several bungalow colonies catering to Haredi communities. The sight of men and women trudging along Route 17B on hot August Saturdays, dressed in long sleeves and many layers of clothing, wigs on the women and long satin coats and fur hats on the men, is unforgettable. I just couldn’t understand why someone would want to dress that way when it was so hot out.
But lest the summer heat lead any frum girl to think that she would be more comfortable wearing a top whose sleeves don’t cover her wrists, or a skirt that doesn’t cover her legs, a letter sent to parents of girls in Lakewood, N.J.’s Bnos Yaakov school will make them think twice.
The letter, which is reproduced here, warns mothers of the punishment that awaits them if they are not “kosher women” and fail to teach their daughters and sons to be modestly dressed.
In your recent critique of Deborah Feldman’s new book,”Unorthodox,” you point to the clothes that Feldman has been photographed in as a sign that she lacks maturity. You write:
“Whatever the truth, something about Feldman still seems very young, though she is now 25 and the mother of a nearly 6-year-old son. In photos in the [New York] Post, posing in a sequined, sleeveless mini-dress, and in pictures on the ABC News website, where she sits on a park bench, wearing high heels, tight jeans and holding a cigarette in her hand, she looks like nothing so much as a young girl posing the way she thinks grownups are supposed to. … She reminds me of 13-year-old girls I see at some bat mitzvahs, teetering around on stiletto heels and wearing minis so short they can’t safely sit down.”
I took a look at the pictures in question, and in them Feldman looks no different than many young women I see on the streets of New York and in my Facebook scroll everyday — including myself. I am talking about women in their 20s and their 30s, who don’t think twice about throwing on a pair of skinny jeans or a mini-dress on a weekend night.
Just because I wear pants, it doesn’t mean I lack dignity. Or self-respect. Or even modesty.
Which is why I find pieces, like this one, suggesting that dignity for a woman means excessive body-cover, so offensive.
When rabbis or anyone else claim that women need to cover their skin, their elbows, ankles and necks for the sake of “dignity” or “self-respect” or “protecting sexuality,” what that means is that people who dress like me are not dignified. We are overly sexualized. We might as well be walking naked on the subway platform. But It is just not true.
My body is mine alone, and I project that in my clothes. Not floor-sweeping skirts, not scarves to my forehead or necklines that choke. No, I wear pants, sometimes jeans, sometimes shorts and, yes, sometimes even sleeveless tops. I wear clothes that are comfortable, that feel good, that let me move and sit on the floor or in a chair, that enable me to ride a bike or climb a tree if I so choose, that let me wear my hair in a ponytail or in a scrunchie or even just down. Ultimately my hair is mine alone, as are my elbows, my neck, my ankles and skin. Before I look in a mirror, I look inward and ask myself how I feel about my body at this moment, and I let my inner voice of self-respect guide me.
In addition Gavriella Lerner’s assertion of choice followed by an admission that she does what she believes is expected of her according to halacha is a classic Orthodox non-sequitur. As in, I choose to do what I’m told.
There’s been a lot of talk lately about tsnius, or modesty, lately — with all of the news coming out of Israel. I recently came across this cartoon, showing a woman in a bikini and a woman in a burqa, each judging harshly how the other is dressed. The cartoon got me thinking how both sides pictured get it wrong.
As someone who covers her hair, and dresses modestly in the name of tsnuis, and who finds doing so to be empowering, I object to the perception that I am subject to male domination because I cover up. I also reject the notion that modesty is about keeping myself silent and making myself invisible, lest I somehow lead men astray.
While there is most certainly a sexual component — which is why you wont see me walking around in a bikini, and why I deplore advertisements depicting scantily clad women — it’s not all about sex. Yes, the sex drive is powerful, which is why Jewish laws and customs dictate that a man and woman who are not related cannot be alone together or have physical contact, and they set forth basic parameters of modest dress.
But the rest is about dignity.
William Kolbrener has a compelling new essay in the Forward about the culture of silence between men and women in his Haredi Jerusalem neighborhood. In it, he notes the deep disrespect for women and girls to which it leads, as illustrated by the arrogant way a man clucks his tongue at Kolbrener’s daughter and her friend as he waves them to the back of the bus. It is also glaringly clear in the abuse hurled by multiple men at young girls in Beit Shemesh, including Na’ama Margolese, as they have endeavored to do nothing more than walk to school.
But there is another point missing from all of the discussion of the new vigilance on modesty and the backlash against it. The extreme focus on distancing from women turns them into sexual objects. There is something perverse about the obsession with female dress of these “guardians of modest,” and I don’t mean perverse just in the sociological sense. These men are so focused on sublimating their own sexual impulses that they see women only as sexual objects, whose images and very personhood must be contained to the point of invisibility.
And it is internalized all too quickly by too many religious women.
I would like to take a moment to consider provocative women. After all, those of us who are following events in Beit Shemesh have heard a lot about this subject. A woman trying to hail a taxi in Beit Shemesh and then spat upon was called “provocative” by Haredi men around her. Tanya Rosenblit, who sat in the front seat of a segregated bus from Ashdod to Jerusalem, was accused of being “provocative” by those men who stopped the bus from proceeding on its route. Even 8-year-old Na’ama Margolese was accused of being “provocative.”
In my doctoral research, in which I spent three years in a state religious girls’ high school in Israel working on decoding girls’ identities, I came upon accusations of “provocative” in some telling moments.
One day, the school held a special “Tzniut Day” in which there was an assembly and special classes on the issue of “modesty.” (It was actually about girls’ clothing and I do wish that people would stop calling that “modesty,” as if there is anything remotely connected between body cover and humility before God.) The rabbi speaking to the class framed the issue around teaching the girls not to be “provocative” by, for example, revealing one’s upper arms.
Israel’s High Court of Justice has just ruled that there can no longer be gender segregation on public streets of the Haredi Jerusalem neighborhood Mea Shearim, according to Haaretz. Except this year, the ruling states, when a barrier of up to 26 meters long may be erected to separate the sexes during the festival of Sukkot, as it was last year.
Jerusalem City Council member Rachel Azaria, who was recently interviewed by The Sisterhood’s Renee Ghert-Zand, and her colleague Laura Verton petitioned Israel’s High Court to require police to enforce the law, according to Haaretz. This is the last year when the segregation will be allowed, the court wrote in its decision. But of course that’s not very likely to provide a bulwark against the increasing confinement of Haredi women out of public view.
The extreme approach is quickly becoming normative and a value internalized by women in the community. That, in my opinion, is evident from what appears to be a growing number of women who are eager to comply in the name of obedience and modesty.
For Huda Naccache, Israel’s 2011 representative in the Miss Earth beauty pageant, wearing a bikini is important for career advancement.
The 21-year old Christian Arab from Haifa has modeling ambitions, and in order to get noticed, she posed in a bikini for the cover of the Arab Israeli women’s magazine Lilac.
This may not sound like a big deal in a world where everyone from rock stars to child television icons seems to be willing to pose nearly nude for some photo or another. But in Huda’s community, such exposure for women is still taboo.
The kittel is a simple white garment that is traditionally worn by a groom on his wedding day, by men on Rosh Hashanah, Yom Kippur and Seder nights, and as a burial shroud. In this space, over the course of the next several months, I will use the kittel to explore the many ways that clothing is used as a metaphor for meaning and identity within Jewish tradition and literature.
The first such piece examines the ways that so much of the traditional Jewish modesty (tzniut) literature transmits the message that a woman’s body is something shameful and something that must be locked away — while, at the same time, grotestquely sexualizing the female form.
View a video about the project below:
Despite my earlier post, it now appears that Rabbi Yizhak Silberstein did support the idea that a girl whose mother refused to buy her “religious clothes” should cut her legs in order to force the mother’s hand. An apparent recording of the rabbi’s discussion of this topic surfaced on the Internet today, in which he says that girl deserves the “highest praise” for sanctifying God’s name with her absolute dedication to Torah.
Contrary to the original publication in Ynet, Rabbi Silberstein did not receive the question from the girl about cutting her legs, but merely offered his opinion on the case, which was originally brought to Rabbi Eliezer Sorodskin, the leader of an organization called Lev La’Ahim, whose stated mission is to help secular Israelis become religious. (The organization is most recently renowned for bloating registration at Haredi educational institutions, as reported in Haaretz ). The conversation took place at a conference of Lev La’Ahim held in May in Bnei Brak.
Sorodskin talked about the girl in positively ebullient terms. She apparently loves being religious but her secular mother refuses to buy her “religious clothes” — i.e., long skirts. The girl’s willingness to cut her legs in order to preserve the sanctity of her female body, according to both Sorodskin and Silberstein, is a model of self-sacrifice for the sake of Torah, an act worthy of emulation.
I don’t know if these rabbis even realize how un-Jewish this entire discussion is.