The Gartel
The gartel, the belt worn by Chassidic men during prayer, is a thin cotton or silk sash which is tied around the waist. Some Chassidim have the custom to begin wearing a gartel from their bar mitzva, while others begin doing so after marriage. Those who only begin using a gartel after marriage consider it similar to a tallit which is also only worn after marriage.[1] Some have the custom to wear a gartel for all prayers and even when simply reciting a blessing, while others are only particular to wear it for the Shemoneh Esrei.[2]
The source for wearing a belt during prayer derives from the Talmud, where we are taught that one should have one or more garments set aside exclusively for prayer.[3] This is in order to comply with the verse "prepare to meet your God, Israel", which teaches us that some preparatory act should be done prior to prayer.[4] Among the more prominent of these prayer-related garments is certainly the gartel. It is interesting to note that the Shulchan Aruch actually rules that one is required to wear such a belt during prayer even if one is already wearing a regular belt.[5] On the other hand, other authorities rule that one who doesn’t ordinarily wear a belt need not wear one for prayer, either.[6]
There are a number of reasons for the custom to wear a gartel during prayer. In addition to the teaching of "prepare to meet your God, Israel", there is actually a halachic requirement for there to be a separation between one's upper and lower body when praying.[7] As such, a man who is wearing nothing but a gown-like garment, as is common in Middle-Eastern societies, would actually be forbidden to pray unless he wears something which snugs his body and serves to separate between his upper and lower parts.
Unrelated to the halachic issues involved, there are also extensive Chassidic teachings on the importance of having a clear separation between the upper and lower parts of the body. This is in order to distinguish between the lower parts of the body which are used for more mundane matters and upper parts of the body which are used more for spiritual ones. Furthermore, preparing oneself for prayer by adding a garment demonstrates a deliberate preparation for prayer.[8] Some say that washing one's hands before praying is also a fulfillment of "prepare to meet your God, Israel".[9]
One need not wear an actual belt in order to fulfill the requirement to be belted when praying. This is because there are number of authorities who rule that the band on one's trousers or even underwear is an adequate "separation" between the heart and lower extremities.[10] Indeed, common custom is not to require a belt or gartel for prayer if one is wearing trousers.[11]
Some authorities suggest that the requirement to wear a belt for prayer was instituted because it served to improve one's appearance.[12] One will notice that in societies where the primary clothes are gown-like garments, a belt is always worn in order to give the garment a more dignified look. As such, some authorities maintain that a gartel is only required if it serves to enhance one's appearance.[13] According to this approach, if adding a belt would not improve one's appearance, there would be no obligation to do so.[14] Indeed, in order to fulfill the requirement to "prepare" oneself for prayer it is suggested that one reserve a nice jacket or tie exclusively for prayer.[15]
It is considered especially meritorious to designate a garment to be reserved exclusively for prayer, just like the Kohanim in the Beit Hamikdash had special garments reserved exclusively for performing the service.[16] Chassidim adhere very strictly to the practice of wearing a gartel, often citing authorities who rule it "forbidden" to pray without one, even if one is already wearing a belt and trousers.[17] In deference to the stringent opinions on the matter, some individuals wear a gartel on Shabbat and holidays.[18] A gartel, or any other garment reserved exclusively for prayer, should not be taken into a bathroom.[19]
[1] Shaarei Halacha U'minhag (Chabad) 1:55
[2] Minhag Yisrael Torah 91:2
[3] Shabbat 10a. See also Berachot 30b
[4] Amos 4:12
[5] O.C. 91:2
[6] Beit Yosef O.C. 91
[7] Tosfot;Shabbat 10a
[8] Kaf Hachaim 91:6
[9] Piskei Teshuvot 4:1
[10] Tosfot Shabbat 10a
[11] Teshuvot V'hanhagot 1:69, Sheilat Shlomo 3:33
[12] Rashi;Shabbat 10a
[13] Rashi;Shabbat 10a, Piskei Teshuvot 91:1
[14] Teshuvot V'hanhagot 1:69
[15] Rambam Tefilla 5:2, Rama O.C. 91:6, Teshuvot V'hanhagot 1:69
[16] O.C. 98:4
[17] Rabbeinu Peretz cited in Piskei Teshuvot 91:1
[18] Piskei Teshuvot 91:1
[19] Mishna Berura 21:14, Aruch Hashulchan 21:6