I was going to write an article about the "shell", in Hebrew it can be written as Klipah. Let me find you quotes from Jewish sources about the definition of klipah, or klipot (in plural).
In Kabbalah, the forces of evil are referred to as Klipot. This is the Hebrew word for a shell or a husk. A Klipah encases that which is in it, in essence holding what is inside it prisoner. Yet, a Klipah is not a room like a jail cell. A Klipah is more like a second skin. Within a jail cell, there is room to maneuver. Within a Klipah, there is no room whatsoever. Source: http://www.koshertorah.com/exposing%20the%20face%20of%20evil.html
Google's web definition gives me this:
klipah
Web definitions
(li. "husk") the Kabbalistic term for evil, which is extraneous to, and concealing of, the kernel of good within.
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From Chabad.org, we have this:
Kelipah: (lit. “shell”) the outer covering which conceals the G-dly light within all creation; hence, the unholy side of the universe
A great article to read about this concept can be found here,
http://www.chabad.org/kabbalah/article_cdo/aid/380687/jewish/The-Other-Side.htm
Evil and impurity are often referred to in the Zohar as "the other side" [sitra achra], meaning the side distinct from, and opposed to, holiness. Evil is also referred to askelipa, meaning literally "shell" or "bark". The kelipa conceals within it a spark of holiness, which is the vital force by virtue of which the kelipa exists, analogous to a fruit surrounded by a shell or peel. In order to release the holy spark the encumbering shell must be removed.The fourth level envelops the spark of holiness
The Zohar distinguishes among fourkelipot, three of which are entirely evil.
The fourth, kelipat noga, is the shell which actually envelops the spark of holiness. It thus has direct contact with holiness and is not entirely evil. The other three kelipot surround kelipat noga and are therefore further removed from holiness.
All matters pertaining to the prohibitions of the Torah (the forbidden objects, actions, utterances, thoughts, etc.) derive from the sitra achra, from the three impure kelipot. Those matters which are permitted by the Torah (but do not pertain in a direct manner to the commandments of the Torah) derive from kelipat noga.
[From the "Fiftieth Gate" edition of the Zohar, Introduction]
Now that you have probably understood the entire concept of evil, tumah and klipah, you will understand wny the Satan has grabbed our Jewish women so tightly in a shell (pardon my pun) with the ever so addictive "shell" piece of immodest clothing.
It is time the courageous women of our Am Yisrael speak out about this. And I was going to write an article addressing just this prutzdik type of clothing, but alas, others have beaten me to it. I thank these bloggers, for saving me time, and I applaud them for speaking up and speaking out about this.
Here are two articles that I can find in the blogosphere that support my humble opinion about the Jewish women's obsession with the klipah, aka shell.
First article, reposted here. The authors of these articles have my utmost gratitude.
An Open Letter Concerning the Immodesty of Shells Worn as Outer Garments
My Dear Chaveirim,
The wearing of elastic, tightly fitted, and thin shells as outer garments by women in the Orthodox Jewish community is becoming widespread. In the view of numerous rabbanim with whom I have sought guidance, the shells worn as such often violate laws of tzniusas well as those prohibiting following in the ohudv ,ueuj. I am writing to you to direct your attention to the issue.
Shells originally entered the Orthodox Jewish world as a mechanism for countering mild transparency in women’s garments. Worn as an undergarment for blouses and dresses that were borderline modest, the shells added bulk to the materials to render them opaque. While not the pinnacle of modesty, this approach did help to achieve a basic modesty for women that struggled to find intrinsically modest garments in stores. It is important to note that the shells purchased for this purpose were sized to be tight-fitting so that they would fit under the outer garment. They were constructed of light and elastic material for the same purpose.
In recent months however, many women have taken to wearing the same tight-fitting shells with garments that are not themselves modest in any sense of the term. I refer to tank tops, vests, halter-tops, spaghetti string tops, short sleeve shirts, and sleeveless dresses. The idea seems to be that pairing a patently immodest garment with another patently immodest garment will somehow yield a modest one. However, the wearing of tight-fitting shells as an outer garment on the shoulders, back, arms, and, chest is immodest.
On the subject of tight-fitting clothing and shells, the distinguished posek HaRav Yaakov E. Forchheimer, t’’yhka, ofLakewood, New Jersey, writes as follows:
This is applicable to shells as well. A shell worn in a manner in which it is clearly visible (such as if the upper garment is left somewhat open or if the shell is worn under a lace top) must be loose, so as not to reveal the shape of the body. Recently many of the shells on the market have a very snug fit. These shells may not be worn in the above manner.
Many people have some difficulty in defining for themselves what falls into the category of tight or form-fitting. Unfortunately, today’s frame of reference has changed due to the fact that clothing is being manufactured in tighter styles than in the past. What used to be perceived as normal can mistakenly be seen as oversized by today’s norms. In addition, the manufacturers are deliberately mislabeling the garments leading customers to purchase clothes that are too tight for them (for example, a woman who knows her size to be a medium will buy a garment labeled “M”, which really should be labeled small). To help one make the proper judgment, it is strongly advisable for every woman to have someone reliable to whom she can show her clothes in order to determine what is appropriate and what is not. In addition, a woman should keep in mind when shopping that the labels are misleading, and that in order to find something appropriate for her true size she many need to purchase garments one or two sizes larger than usual. (kkv,, thv, A Practical Guide to Tznius, pp. 32-3, published by iuhkd, 62 Arosa Hill, Lakewood, NJ, 08701)
In personal communication with the writer of this letter, Rabbi Forchheimer stated that it is prohibited to wear tight clothing on the shoulders and “It is a proper and recommended practice to cover the upper arms with a loose garment.”
As HaRav Pesach Eliyahu Falk t’’yhka explains in his bookModesty – An Adornment for Life, p. 292, the power of the arms to attract is clearly noted in Torah literature. The Midrash (Bereishis80:5) tells us that the exposing of Dinah’s arms triggered the tragic incident with Shechem. Rabbi Falk points out that the Chofetz Chaimzt’l and the Gerer Rebbe zt’l wrote public letters that specifically mentioned the need to cover arms. Says Rabbi Falk, “This should strengthen our realization that a woman’s arms have a powerful effect of inviting undesirable attention.” It is the view of this writer that today’s skintight elastic garments produce an effect similar to that of exposing bare arms.
In addition to violations of tznius, the wearing of shells with intrinsically immodest garments involves a possible Torah prohibition against following in the ways of the gentiles. Rabbi Forchheimer writes as follows:
The ost ,nfj writes that one who wears non-Jewish styles of clothing transgresses the t,hhruts ruxht of ufk, tk ovh,ueujcu(among other ihutk), which is punishable in beis din with,uekn. This issur applies to any style of clothing which thegoyim manufacture for the sake of pritzus. (A Practical Guide to Tznius, p. 35)
There are options other than shells for women who seek a garment to supplement dresses and tops that do not fall under the category of ohudv ,ueuj. These options, which are widely available, are blouses and dress shirts. Made of a stiffer, thicker cotton or polyester, they do not cling to the skin and reveal body shape. These garments are in themselves modest or borderline modest such that pairing them with another garment will render a far more acceptable look than a shell with the same garment. Every school day Bais Yaakovgirls in uniforms wear modest dress shirts.
It should go without saying that this letter is not meant to minimize the general challenge faced by Jewish women in maintainingtznius in this deeply troubled era. It should also go without saying the tremendous importance, the centrality, of tznius within the community and in the religious service of Jewish women. As theMidrash says about Hashem’s formation of the first woman, “As He created each limb, He said to her, ‘Be a modest woman, a modest woman.’” (Midrash Rabbah, Bereishis 18:2)
With hopes for the speedy arrival of Moshiach,
A Concerned Member of the Community
Source: http://btinanewkey.blogspot.com/2013/05/an-open-letter-concerning-immodesty-of.html
Second article reposted here.
Are Layering Shells Kosher or even Modest?
According to the Gemara (Kesubos 72b), Chazal states that a woman violates Das Yehudis (Das Yehudis refers to laws of modesty based on convention (and enforced with rabbinic rulings)) if she spins in public and reveals her arms to people. The upper arm of a woman has a powerful potential to arouse unwanted attention of the opposite gender. The Midrash states that "Rav Shmuel Bar says that Shechem son of Chamor saw her (Deenah) and was attracted to her by procuring a glimpse of her arms and this aroused his distressing interest in her."
The elbow has the same halachos as the upper arm and must be completely covered since the upper arm occupies a substantial part of the elbow. The upper arms may not be visible through the sleeves and this includes see-through sleeves or tight-fitting sleeves. Rabbi Falk discusses this in "The Tznius Handbook" on pages 32 and 167.
How about layering shells? Layering shells that are so popular among the masses today are made with soft, thin, stretchy material that when worn, are very tight on the body, including the arms. These shells would not be appropriate for a Bas Yisrael. These shells can be worn underneath an opaque blouse that covers over the shell however, this then defeats the purpose of the shell. If the shell is worn underneath a very loose and open cardigan, that would expose the parts of the shell which exposes the shape of the wearer, then it would also not be kosher.
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Popular mass-marketed layering shell, comes in different colors and sizes
As you can see, the shell hugs the wearer showing off the curves |
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When worn under another blouse of the this type also made of stretchy tight material,
reveals the shape of the wearer in a very immodest way |
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It doesn't matter whether you are skinny or more endowed, the shell makes you immodest!
It's like you're wearing a leotard in public. |
Don't throw away your layering shells yet. You can recycle them into modest headcoverings. Snoods, for example, are usually made with stretchy knits. ModestAnytime.com offers lots of snoods made with these stretchy knits that cover your head well.
Source
: http://modestjewishclothing.blogspot.com/2011/12/are-layering-shells-kosher.html
I rest my case. I wish you all a Chag Sameach and learn from our mother of Moshiach, mother of tznius, Ruth the Moabitess, her modest ways in order to bring Hashem into our midst, right now, and Moshiach will come sooner than later because of it!
