Tznius: Dressing Modestly

00:01 Prior to the summer, the Rebbe would quite often discuss the topic of tznius, dressing modestly. With this br-broadcast, we im yirtza Hashem begin a series of the Rebbe's insights on the topic of tznius as they appear in the Rebbe's talks and writings. It was customary by the Rebbe on an annual basis to address the audience of N-Nshei Ubnai Chabad convention, women and daughters of Chabad, which would take place before Shavuot. The Rebbe would speak to the women, and after the Rebbe concluded his talk, in the earlier years, the Rebbe would also accept women for a private audience, private yechidas, on the platform where the Rebbe delivered his talk. Each woman had a few moments that she was able to converse with the Rebbe, seeking advice, et cetera. Around midnight or later, the Rebbe would return to his room and go home. Women would also come from out of town for this auspicious occasion. The following is an excerpt of the Rebbe's talk to a Kinus of Nshei Ubnai Chabad on the twenty-eighth of the year, Tav Shin Lamed, spring nineteen seventy. It is here translated in English. "And it should be as we have just read in the Parshah, you will live safely in your land. Plus every Yid, wherever they find themselves in, in a manner of uschavtem veim acharit, you will sleep without fear. There will be no need for a watchman because the Almighty watches about whom it is said, the guardian of Yisroel, Shomer Yisroel neither slumbers nor sleeps. For this

02:03 above protection, we also need to observe tznius, modest dress, as the verse states, avaye eleikecha mishalech bekedem machanecha. Hashem is accompanying your camp because he does not see immorality in you. When the Almighty sees that by Am Yisroel, wherever they are, there is no lack of tznius, then the Almighty is between them to, quote, save you and to place your enemies before you, unquote." That the nation does not need to do anything on its own because the Almighty saves them and with his own energy places the enemies before you that they are all destroyed and fall before the Yiden. To the extent that his enemies of Am Yisroel make peace with him, and as it says in the verse, venasati shalom baaretz, I will grant peace in the land, that the Soneim are converted and become those who make peace and beg for peace with Am Yisroel. This sicha is published in Likutey Sichot, volume eight, page two twenty-six and on. The Rebbe is very clear about it that with the mitzvah of tznius, fulfilling tznius, we have protection in Eretz Yisroel. We will im yirtza Hashem continue in the next installment. The hemshech in reference to the earlier installment regarding the Rebbe's insights on tznius, we continue now with installment number two, discussing an additional sicha which the Rebbe delivered during a farbrengen on the twelfth of Tammuz, Tav Shin Chaf Gimel, nineteen sixty-three. The occasion was marking the liberation, the yem haGeulah of the previous Rebbe when he was incarcerated in prison in

04:20 Russia in nineteen twenty-seven and on Yud Beis, Yud Gimmel Tammuz, he was informed and was released from Kostroma from his exile, and he was free to come home. In the sicha, the Rebbe mentions the following as it is translated here in English. "The time has arrived before the summer when we need to discuss primarily and primarily." It is-- seems to be a repetition, but basically this is what the Rebbe said actually, be'iker u'be'iker, which means primarily and primarily the matter of tznius, plus the focus on the particulars about tznius of garments. Their appropriate length, material should not be transparent, but rather a garment which covers and conceals the body. How vital is tznius? The Rebbe continues, this is understood from the commandment, kadeshem tihiyu ki kodesh ani. You should be holy because I, the Almighty, your God, is holy. When a Yid conducts oneself with tznius, a Yid has the potential to compare oneself to the Almighty, to the sanctity of the Almighty. As the Magid of Mezritch explained that by comparing you should be holy with because I, Hashem, the Almighty, your God, is holy, this teaches us that by you should be holy, tznius Dressing modestly, we become closer and connect to Hashem, your G-d is holy, kodesh ani. This relates to men and women because the laws of tznius and long garments, et cetera, are relevant to men and women alike. We will im yirtzeh Hashem continue in the next installment. This is the heimsche in reference to the earlier installments where

06:35 we discussed the Rebbe's insights on tznius, modestly dressing. We now continue with installment number three, discussing a yechidus, a private audience of a Chassid with the Rebbe, during which the Chassid inquired on the aspect of tznius. The Chassid asked the following question: What should the length of the dress be? The Rebbe answered as follows, as it is translated here in English, "The longer the better and more pleasing. I do not want to standardize a size as to how long it should be. Let the local Rabbonim make the decision. One Rav may require an additional centimeter, another may advise to add more centimeters, but in my opinion, it is definite that the minimum garment length while standing should not be less than while sitting. The knees will be fully covered. Not because a designer in France decided on a new dress style do Jewish girls need to adhere and follow it. Prutzess found another option. They wear a long but tight dress, and that brings about the parts of the body which provoke the yetzer hara very strongly are emphasized, and this simply needs to be stopped." This is end quote, the yechidus that the Chassid had by the Rebbe. It is printed in the weekly Hiskashrus number forty-eight, and this is the Rebbe's position in regards to tznius. We will im yirtzeh Hashem continue in the next installment. This is beheimsche in reference to the earlier installments where we discussed the Rebbe's insights on tznius, dressing modestly. We now continue with installment number four, discussing

08:51 a thought of the Rebbe which was delivered during a farbrengen, a Chassidic gathering on the twelfth of Tammuz, תשח. That is summer nineteen sixty-three. It is based on the unique aspect of tznius by women, as quoted in Tehillim in the Psalms chapter forty-five, verse fourteen, "Kol kvuda bas melech penimah," the glory of a princess comes from within. The Rebbe said the following, this is a free translation from Yiddish, "Tznius applies to both men and women. However, there's a difference, and that is in the uniqueness and a mileh quality in the tznius of the woman since the following verse is to be fulfilled, 'The glory of the princess comes from within.' Particularly as the woman has the quality of beauty as explained in Chassidus and Kabbalah in a practical sense, therefore it is understood that tznius relates primarily to women. It is self-understood that since ein HaKadosh Baruch Hu bo betrunya im briysov, that the Almighty does not make tyrannical and unreasonable demands of his creatures. Therefore, as a greater measure of tznius is demanded of women, they are given greater strength and exceptional strength to overcome this war with the yetzer hara who challenges them. Since this is demanded of a bas melech, a daughter of a king, it is understood that she has special strength to implement the glory of a princess comes from within. In herself, in the management of her home, in her husband, in her brother, and in her sons and daughters, that they conduct themselves likewise as mentioned above." We

10:58 will im yirtzeh Hashem continue in the next installment. The heimsche in reference to the earlier installments where we discussed the Rebbe's insights on tznius, dressing modestly. We now continue with installment number five, where we will be sharing a very exclusive letter which the Rebbe wrote in the winter of תשל, nineteen seventy. This was in honor of the winter convention of the organization of Nshei Ovnei Chabad, the Women and Daughters of Chabad. The following is a letter from the Rebbe dated the seventh of Adar I, תשל, nineteen seventy. It is included in the Rebbe's Igres volumes of letters, volume twenty-six, page three twenty-four. Here we have the letter as it is translated in English. "I have noted on various occasions regarding the necessity of strengthening tznius." However, taking into consideration the present situation on this topic, I find it necessary to come out with a highly urgent appeal. Already from the reward assured in the Torah, in the Talmud and the Zeyar, and from the words of our sages of blessed memory, relaying how Jewish women over the course of different generations merited through tznius to exceptional godly blessings, not only for themselves, but also for their husband and children and grandchildren, makes it easier to understand the importance and meaning of tznius. On the other hand, the strictness and admonitions about the sad consequences, God forbid, as a result of the lack of tznius, as clearly described in Yeshayah chapter 3, etc., does not leave a shadow of a doubt about the severity of this

13:18 matter. There are those people who, as a result of their lack of Torah knowledge in general, and on the topic of tznius in particular, assume that the laws, regulations, and customs relating to tznius diminish the Jewish woman from her social privileges, is considered different from others, as it is in the editor's note, or affect her dignity and the like. The Rebbe continues, this is a false assessment. The truth is exactly the opposite. Our sacred Torah and our sages of blessed memory have stressed numerous times the dignity and beauty of the Jewish daughter and woman. Many regulations were instituted exclusively to protect and preserve their honor and importance. Related to this, the well-known verse, the glory of a princess comes from within, as it's mentioned in Tehillim, in Psalms chapter 45, verse 14, and it is often quoted. The Torah describes the Jewish woman as glory and princess, but requires this should express itself in a manner of inwardness tznius. But even from a logical perspective, we see, especially in these last years, what the collapse of tznius has led to. The shameless styles in women's clothing aim to provoke the low-class traits of the animal soul, express the downfall of the modern world, as far as the basic foundations of morality are concerned. The hefkeiros and pritzus, rachman alitzlan, of a large part of today's youth has brought about shocking tragedies in many homes. It is definite that if these young people would have been raised with the foundations of tznius in accordance with our

15:33 holy Torah, many tragedies could have been avoided, and many young lives would not have been destroyed. In light of the above, the Rebbe continues, I am of the opinion that the matter of tznius needs to be established as one of the main features on the daily agenda in Jewish circles. We will, im yirtzeh Hashem, continue with the continuation of the letter in the next installment. Behemshech, in reference to the earlier installments where we discussed the Rebbe's letter on tznius, dressing modestly, we continue now with installment number six, in which we focus on the letter as the Rebbe begins concluding this exclusive letter, which he wrote in the winter of Tov Shen Lamid 1970. This was in honor of the winter convention of the organization Neshei Ubnei Chabad, the women and daughters of Chabad. The Rebbe continues as follows, as it is translated here in English. Especially as Neshei Ubnei Chabad is the central body of all the branches worldwide, it is your urgent task at this moment to initiate an intensive action to rouse the Jewish public and in particular Jewish women's organizations. Whatever their purpose should not be, that the concept of tznius should be integrated into their practical activities. We need to alert Jewish mothers to the danger of neglecting tznius in raising their daughters. Faculties of girls' schools everywhere should be made aware to be stringent on the topic of tznius and explain to the students that tznius is the most beautiful middah, the crown of the Jewish daughter and woman. We

17:35 need to exert ourselves to show all who understand and observe tznius that they have a responsibility to their sisters and they need to influence them by word and deed, being role models to strengthen the tznius in their home and circle. It is high time that Jewish women and daughters should acknowledge their Jewish pride and be independent of the false, misleading and generally quote-unquote empty styles of the surrounding environment, styles that have no value aside from the greediness of those who have a financial interest in this. And Rebbe begins concluding the last paragraph, "And in the merit of strengthening and spreading tznius in all aspects of daily life, the Almighty should grant the fulfillment of all the blessings that the Torah grants us for observing tznius and in the greatest measure, especially in true Jewish naches from children and grandchildren with health and parnasah in abundance, with much joy together with one's husband for, for long and good years." The Rebbe signed his name to this letter. We will continue in the next installment. The in reference to the earlier installments where we discussed the Rebbe's letter on tznius, we now continue with installment number seven, where we quote from the Rebbe's Sicha on the twenty-eighth of Iyar, Tav Shin Chaf Ches, spring nineteen sixty-eight. This was an annual occasion when the Rebbe would address neshei ubnei Chabad. On this occasion, the Rebbe elaborated on the topic of tznius and its downgrade in communities around the world. The Rebbe began as follows, translated here in English:

19:47 "We now begin the summer days during which the winds begin to blow in the outside world and may draw women to a lack of tznius and not dress as in the style of the past generations, but a new style of clothes that they find various explanations for this. A Yiddish woman or a daughter is approached with the following argument: Since you find yourself in galus, what is wrong if you don't seclude yourself in your dalet amos, your restricted domain, conducting yourself in the specific manner, but instead mingle amongst all? There is no specific commandment prohibition for the lack of tznius. It is not as harsh as desecrating the Shabbos or eating non-kosher, but just a slight change in the manner or style of dress and conduct. In addition, there is the excuse that one cannot be different from the world in which one finds himself in, and therefore why is it necessary to wage war with the trend and manner of the world's conduct?" The Rebbe continues, "Thus is the directive which comes and tells us that one has nothing to fear and does not need to take in consideration the non-positive winds which are blowing in the outside world and are drawing the youth and also the adults in an even greater measure to the left. This eventually brings about all the negative results regarding the youth which we are generally witnessing in these last years, and in particular as it is being read in the newspapers, heard on the radio, and seen on

21:45 television, that the youth is wandering away in devious or crooked ways, not only in regards to matters of the world to come, spiritual matters, but also causes the opposite of pride and joy regarding matters of the ordinary life values in this physical world. The needed initiative is that the Yiddish woman and daughter carry with pride the flag and the Jewish conduct as it was always by the Am Yisrael, and all this is accomplished despite the fact that the summer period began and people travel in the country which is upstate and figure that while being there through the summer, they may conduct themselves with more lax since they are distant from a yeshiva or a sh- shul. When one makes a resolution not to be drawn into the negative events, but on the contrary, to be a role model for the entire world how the conduct of youth and women need to be, they then receive an assistance from Hashem that they will be able to implement this in their lives in an easier manner than figured. And we have a promise that not only will this not hurt, God forbid, in this physical world, but to the contrary, et cetera." "And the primary point is that this draws down Hashem's blessings, that it should be a bayis Yehudi in all means, and especially healthy children in body and soul, and to have much naches from their sons and daughters, and with the time also from their grandchildren. And what will a Yiddish mother not do

23:47 to ensure the future of her children, that they receive the maximum which they can get from Hashem in matters relating to this world and in matters relating to the world to come after a hundred and twenty." We will continue in the next installment. The in reference to the earlier installments where we discussed the Rebbe's Sicha on the twenty-eighth of Iyar, Tav Shin Chaf Ches, spring nineteen sixty-eight, on the topic of tznius, we now continue with installment number eight, where we refer to the Rebbe's Sicha about ten days later on the Yom Tov of Shavuos. The Rebbe would customarily fabren, speak for hours towards the conclusion of a Yom Tov. Here, the Rebbe elaborates on tznius with a special reference also to the husband's conduct. The Rebbe stated the following as it is translated here in English: "The tznius of the woman depends on the man, and not as those who hold that there is no connection between them. This is an error right from the beginning. If there is a desire that one of the married couple should be complete with an excellent appropriate conduct, the second party also needs to conduct likewise. When there is a deficiency by one, it influences the other. Likewise, when it comes to positive acts, it is manyfold. When one increases in tznius, it makes an impression on the second half of the home, the wife, on the kids, and on the home in general. Regarding the question, who should make the initiative? Whoever begins tov yehi aleihem bracha,

25:53 should have a blessing on them, and realistically, they can both start at the same time. The tznius by a man is connected with what one looks at, and even without the need to check the details in the famous booklet, Techevitz Kontros HaAvodah, written by the Rebbe Rashab, the fifth Rebbe of Chabad, where he focuses how one should restrict himself in certain actions. Everyone is aware, the Rebbe says, by evaluating oneself that one needs to restrict oneself from looking or listening to matters and topics which are inappropriate or immodest or corrupt. Likewise, the material one reads and their dress style. All this has an effect on the tznius of the man in all aspects. There is no need to elaborate on these details, and especially that it does not generate pleasure for anyone. And as mentioned earlier, that the conduct of the man, the husband, influences the wife, and likewise, the conduct of the wife influences the husband. As we find this in Jewish history, that in the merit of Rochel Imeinu, the wife of Yaakov Avinu, conducting herself with tznius, modesty, she merited to a descendant who was Shaul HaMelech, King Saul. And in the merit of King Saul conducting himself with tznius, modesty, he merited to a descendant referred to and known as Queen Esther, through whom the geulah of the Jewish nation was accomplished. We will, im yirtze Hashem, continue in the next installment. The hemsech, in reference to the earlier installment where we discussed the Rebbe's Sicha on Shvuos Tav Shin Chaf

28:00 Ches, spring nineteen sixty-eight, on the topic of tznius, we now continue with installment number nine, where we cite an additional talk of the Rebbe delivered on Simchas Torah Tav Shin Lamed, late nineteen sixty-nine. As mentioned earlier, the Rebbe would customarily farbreng, talk for hours towards the conclusion of the Yom Tov. Here again, the Rebbe elaborates on the tznius downgrade in communities around the world, and with a special stress discussing the root of the problem. The Rebbe stated the following as is translated here in English. The prophet says, "Veheshev lev ov es avonim." He will turn the hearts of the parents to the good. And Rashi explains that turning the hearts of the parents to good is accomplished al yedie banim by their children, through their children. This is also applicable by mothers and daughters regarding wearing a sheitel, wig, and dressing modestly. Which to our dismay, this became a big pritzah, a breach or loophole, whereas there is nothing like this. One does not grasp the matter w-which we are dealing with, and this is also relevant by older women. Therefore, the qualities of tznius need to be explained to them to make it easier for them to overcome this test and not to figure that America is now different from how it was twenty or fifty years ago. They need to be enlightened with the fact that conduct which is not in accordance with tznius displays and expresses a very low cla-class standard. Whereas a girl figures that the only way she can appeal

30:09 in the eyes of a bocher, of a boy, is not with intellect, having an intellectual conversation, or emotions expressing excellent character traits, but rather by exposing part of the body which needs to be covered. With a behavior as such, she is in a sense carrying a sign and publicizing in public that she has no qualities of a person, no intellect, no emotions, no other qualities. The only thing that she has is to expose something which needs to be covered. And with this, she provokes a boy that he should be willing to become attracted to her and converse with her. This is the lowest level that one can find themselves in. She has nothing but pritzus. And what is more, she prides herself with this like a fool with his foolishness. And the salvation for this situation is dependent on the young girls which need to conduct themselves with tznius, and this will have an impact on the older women. To our disappointment, the children are suffering from the mothers. The mother does not want that her daughter should wear a long dress which will make her look like a rebbetzin, and then people will think that the mother is seventy years old, and a woman does not want that people should discuss her age being seventy, although she is really eighty. So the mother figures to shorten the dress of the daughter in order that she should look younger, and the mother will look younger to the extent that the grandmother should look like bas

31:55 mitzvah, although she's ninety. Therefore, the Rebbe concludes, we need to utilize the boldness of the youth in a manner that the daughter impacts her mother, and the daughter-in-law impacts her mother-in-law. As mentioned earlier, «וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים» He will turn the hearts of the parents to the good through the children, that they will influence the parents in a positive way. We will, im yirtza Hashem, continue in the next installment. The hemsek in reference to the earlier installments regarding tznius, we continue now with installment number ten, citing from the Rebbe Sicha on Yud Beis Tammuz, 12 Tammuz, which is the 12th of Tammuz, commemorating the redemption of the previous Rebbe from prison in Russia in 1927, and this Sicha was delivered in 1970, summertime. The Rebbe elaborated on the pasuk: «מַתֵּיבָה לְךָ יַעֲקֵב מִשְׁכְּנֶךָ יִשְׂרָאֵל» Your tents are so good, O Yaakov, your dwellings, O Israel. And Rashi explains he said this, Bilam said it because he saw that the entrances of their tents were not exactly facing each other, which this reflects the inyan of tznius, modesty. And the Rebbe continues, and here we see that when a person begins his day and he needs to daven to Hashem, to melech malchi hamlacha Hakadosh Baruch Hu, to the Almighty, who is the King of Kings, the first thing that is mentioned before he even begins ‑‑ before he gets to the beginning of the davening, this verse, «מַתֵּיבָה לְךָ יַעֲקֵב מִשְׁכְּנֶךָ יִשְׂרָאֵל» that Yidden Am Yisrael are modest, tznius. This is the literal meaning

34:00 of this verse. And from this we come to what was already mentioned in the past quite often in regards to tznius. And the Rebbe explains, this is not something that is appropriate to say that since times have changed and the style has changed, and therefore a person cannot act like a ‑chassan ben ha'veilim. This is an expression in the Talmud that when everybody around in the environment are mourning, a person as an individual cannot act as a groom, a celebrative groom, joyous amongst mourners. And the Rebbe explains that in this case, when everybody is dressed like mourners, the reason is because they have torn themselves away, detached themselves from Torah, which is considered life, and from mitzvot about which it is said, «וָחַי בָּהֶם.» And therefore, they are dressed like mourners in the sense that they wear short clothing which are not with tznius, not modest, the opposite of Torah, the opposite of chayim. So how could a person conduct himself against the trend? How could he be different? How could he act different and feel different as a groom amongst mourners? The, the, the tractate in Masechet Derech Eretz teaches us the inyan of manners, that a person should always be tuned in with the environment. So the Rebbe says for this, the explanation is given that Torah is not prone to be changed. Changes can only take place where Torah herself says that in certain instances there could be changes, but not otherwise. One of the inyanim that is explained in Torah that

36:15 is not prone for change is this inyan of «מַתֵּיבָה לְךָ יַעֲקֵב מִשְׁכְּנֶךָ יִשְׂרָאֵל» Your tents are so good, O Yaakov, your dwellings, O Israel. This includes the reward in the future as we see it also from the blessings that are mentioned in this parasha, which is Parashat Balak, that through this Yidden merited that even one who is from another nation saw that they wa-were the appropriate recipients for the berachot because their lifestyle is based on the guidance of tznius. And the Rebbe continues, this is not tznius in a concealed way that when a person doesn't see, then a person can afford to dress modestly. But when he's found amongst others, he has to tune in to the environment. As the Rebbe mentioned earlier, a person would feel so So it is not so, but it is actually as we derive from the words of Balaam who was a prophet, that he saw the tznius. When he looked at Am Yisrael, he saw the modesty from a distance. Balaam is not discussing what took place in the tent of a Yid from Am Yisrael, but how the tent was positioned, how it, it was established, and how one tent and its entrance does not follow... does not, does not face the entrance of the next tent. And therefore, before he even sees the person who is living in the tent, he already sees from the outside how this tent was set up, how this house was founded. And therefore, he immediately realizes he is dealing here

38:09 with a modest family, a modest nation, and that is the vessel to receive all the blessings. The question still remains, if he finds himself amongst mourners, how could he have the strength to conduct himself as a chassan? Yes, Torah tells him he should do, do so because he is connected with Torah, connected with life. But the question is, where does he get the stren-strength for that to stand up against the trend which is taking place in the environment? He is taka chassan, a groom of the Torah of Hashem. Torah is considered the kallah, the bride, and Yid is now considered the chassan. But finding himself in such an environment, how could he then conduct himself as a chassan of Torah? So the Rebbe says the answer for this is right in the beginning of the Shulchan Aruch. One should not be embarrassed when confronted by scoffers. And the Rebbe explains malig has two meanings. One, they're laughing at him. The second a crooked and devious language, which is not a straight language like everyone speaks. So the Rebbe says, what does this mean in our case? That the the opposite of modesty is not only the opposite of Torah, but the opposite of the straight path. The whole idea of the, of immodesty is to stimulate, to provoke the yetzer hara, the evil inclination of another person, that the other person should see something that should be covered. And the Rebbe says this is not stimulating someone's mind that through this the other person will

40:05 become wiser. It is not stimulating the that he should have more respect. This should give respect to a person's father or mother or brothers or sisters or the wife. And not that as a result of this a person should give more charity. For all this, there is no need to do what this person is doing to provoke the evil inclination of another person. On the contrary, this is contradicting to all the above. Uh, the Rebbe continues, "When a garment or a tent, a house, or a manner of conduct is in the opposite of tznius, in a mode which is the opposite of modesty, and this person meets another person that has also evil in themself, but it's concealed or it's small, and therefore it's not with a commotion. It's not en-enlarged like a flame." So when this first person shows off the mode of immodesty, it is basically exciting the evil which is found in the second person, that the person who sees this, um, recei-- becomes excited and the evil becomes very active. And then the first person who showed this immodest conduct has a share in the evil of that person who he showed it to, who he exposed it for. And although he doesn't benefit from it, nevertheless, it's worthwhile for him that he should do all this to provoke the other person, to provoke the evil that is found in the other person. What is the reason that a person is doing it? So this is the second meaning in the

42:20 word malig. Malig is from If a person, a man or a woman, would be going in the right path, then they would know that the ultimate goal in life is to become better and to also exert themselves that the people around them in their environment should also be better. And therefore, when he will be better, he will do m-more good things for the second person, or at least he won't do anyth- any bad things. He won't have a bad influence on the other person. But when it is in a state of malig, which means devious and crooked, not going in the right path, so then what he thinks he's doing a favor on the other person, he's actually doing a bad thing for the other person, that he is provoking the evil that is found in the other person. And therefore, this is where tznius comes in To keep the environment around him in good shape, we will, im yirtze Hashem, in continue in the next installment. The hemsach in reference to the earlier installment where we quoted from a sicha of the Rebbe on the twelfth of Tammuz of in nineteen seventy. We're continuing now as the Rebbe begins concluding the sicha of Negiat Tznius. As mentioned many times, that although the Inyan of Tznius, men are also obligated, not less than women, and the Inyan of Tznius is already mentioned at the beginning of the Shulchan Aruch, which most of these halachas are equal or primarily by men. Nevertheless, we see in a

44:20 practical sense that what is negiah, what pertains primarily to set up the foundation that the Inyan of Tznius by Am Yisrael should be in an appropriate manner to the extent that even when a total stranger sees a house that is of a Yid, he doesn't even need to go into the house, but immediately he already sees something that stands out for his eyes. Your tents are so good, O Yankev, your dwellings, O Yisrael. This is dependent on Yankev, the women, as it says in the Mechilta, that when it came to giving the Torah, before that it says, that Moshe Rabbeinu was told, first speak to the house of Yankev, the women, and after that, and then you can speak to the men. And therefore, when Bilam said, because he saw that the entrances of their tents were not exactly facing each other, this all begins from from the women, who is the the primary foundation of the house, and after that it is also given to the men, Yisrael. The Almighty does not request more than how much a person could do, and since the Almighty requests it from every one of Bnei Yisrael, from the daughters of Am Yisrael, they are all referred to as the daughters of Sarah, Rivka, Rachel, and Leah. Each one of them individually is a daughter of our matriarchs, Sarah, Rivka, Rachel, and Leah. So in the same sense that by our matriarchs it was hachnasas orchim, hosting guests, as we saw it from Avraham Avinu and on, which

46:39 also demands there should be many entrances, but it was in a way of tznius, in a modest way. Likewise, every one of Neshei Yisrael, women from Am Yisrael, could also have the inyan of hachnasas orchim, hosting guests, that shows the closeness with people, and together with that, the inyan of tznius, modesty, the that the beauty of a bas melech, of a king's daughter, is pnimah inward, in the eyl. And this is when the eyl and the Mishkan becomes that the, the tents are so good and the dwellings of Yisrael, how good they are, with all the blessings that are mentioned after that in the Parashat Balak, till the Yisrael that Am Yisrael is matzliach. And through this we merit the building of the third Beit Hamikdash and the nekuda pnimis, the Rebbe says the main point is that we should merit to have children and grandchildren who are involved in Torah mitzvot and to go together with them very soon to greet Mashiach tzitzkeinu. Behemsach, in continuation to the earlier installments where we discussed the Rebbe's sicha, the talk of the Yud Beis Tammuz tav shin lamed fabregen, which was summer nineteen seventy on the topic of tznius, we now continue with installment number twelve, where we will cite various responses from the Rebbe on the topic of tznius. Number one, Rabbi Binyamin Klein of blessed memory, the Rebbe's maskir, once published the following response, a handwritten note from the Rebbe translated here in English. Based on the words of my saintly father-in-law on similar

48:52 topics, that the trouble, Hashem should protect us, which we have in the present from the youth, is an outcome that is also mentioned in Svarim from being lax or lenient in the matters of family purity and tznius, which means that the troubles in our generation is based on leniencies in the matters of family purity and tznius. And the Rebbe continues, and from the positive aspect and result in fulfilling it appropriately, we can derive what is the negative outcome, as one would say, what's the other side of the coin. Likewise, the Rebbe continues, from the positive and appropriate conduct of tznius, dressing modestly of a woman referred to as Kimchis, she merited to have seven of her sons serving as Kohanim Gedolim in the Beit Hamikdash, as it is stated in the Talmud, and this is in the zechut of her tznius. The Rebbe continues, from the positive result in fulfilling it appropriately, we can derive what is the negative outcome when doing it inappropriately. On a side note, I would just like to mention an observation as it is well known that the Rebbe never would conclude a response or another matter with negativity. As the Rebbe always stressed on the we sign off, we conclude on a positive note. Therefore, interestingly here, the Rebbe also just wrote from yes, we also understand, et cetera, not mentioning the negativity. A second response, this was late nineteen sixty-nine, two girl students studying in a school wrote to the Rebbe about the tznius status in their school.

51:11 The Rebbe responded to them with a letter which he sent out at the time to communal activists, et cetera, in which the Rebbe wrote that it is the function of the Jewish women and girls to become inspired and strengthen themselves in the activities of such which took place by in those days and in our time, and to increase in them in a manner of accelerating, increasing, and illuminating in all these matters. In the line prior to his signature, the Rebbe added a and wrote, translated here in English, "Success in the and for good tidings, good news in the very near future." On a third occasion, the Rebbe in a response discusses the age of tznius, and the Rebbe cites that according to a girl from age three years and a day already needs to conduct herself in a tznius manner, and surely when the girl is at the age of ten and older. And then the Rebbe advises, but not to pressure as with a yoke, to speak to them in a pleasant way, That's the way that it could make a positive impression. The fourth response was the year nineteen ninety. It had a background. It was in the late eighties, an explosion took place at the chemical reactor in Baichuv. Many continuous flights containing boys and girls from Baichuv, et cetera, were flown out by Chabad to Eretz Yisrael. When they arrived in Eretz Yisrael, the Rebbe was consulted as to their spiritual absorption in the absorption center in Kfar Chabad. One of

53:19 the details which the Rebbe advised was regarding their clothing. And in a response from nineteen ninety, the Rebbe wrote amongst other details, translated here in English, "Beautiful clothes should be bought for them, and simultaneously they will accept, they will adapt to the concept of tznius modest dressing." With this installment number twelve, we have Baruch Hashem concluded the series on tznius.