What’s the Torah’s approach to the color red? Is it a symbol of kedusha and vitality, or does it represent evil? Is there such a thing as "holy red", an occasion when Klal Yisrael or the Shechina are compared to this color? Does it represent strength, or does it strictly belong to Esiav and his bloody legacy? Both Dovid HaMelech and Eisav were described as “admoni”. What was the fundamental difference between them?
And on the halachic side: Can one wear red clothing? Does it matter if it's an outer garment or an undergarment? Is there a difference between men and women in this halacha? What is the issur of wearing gentile fashions? And what is the connection between Tefillin and the color red? How does the mazal of Ma’adim (Mars) influence one's character? Of this and more in the following article.
Red Relations
This week’s parasha begins with a whole list of mitzvos directed specifically to kohanim. Precisely because of their holiness and unique spiritual role, they need these extra mitzvos and boundaries to safeguard their status, allowing them to attain perfection and full self-mastery. (For more on this, see this week’s editorial.)
In the following article, we explore the Torah’s approach to the Yetzer Hara. Is circumventing it the ideal, or must one learn to "coexist" with his Evil Inclinations by developing coping strategies to overcome it? And what should one do when the pressure feels impossible to restrain?
Building on our ongoing series on colors, this week’s focus turns to the color red. We will analyze the deeper meaning behind this bloody, fiery color.
Potent Powers
Is red a positive or a negative color? On one hand, we find prophetic visions that use red imagery in relation to Hashem. In Shir HaShirim (5:10), it is written: “My beloved is radiant and ruddy.” (Obviously, Hashem is entirely spiritual, devoid of any physical form, color, or appearance. Prophetic descriptions are merely "borrowed" terms, intended to make abstract concepts relatable to the human mind.)
Similarly, we find red symbolism used to describe Am Yisroel. The pasuk in Shir HaShirim (4:3) states: “Your lips are like a scarlet thread... your temple is like a slice of pomegranate...” Rashi explains that the lips are likened to a scarlet thread because red symbolizes integrity, keeping a promise, reminding us of the "cord of scarlet thread" that Rachav displayed in her window as a sign for the spies (Yehoshua 2:18).
As for the second half of the pasuk, Rashi explains that Am Yisroel’s temple (raka) is compared to a pomegranate which is reddish-purple, alluding to Chazal’s teaching that even the "empty" Jews (rekim) are full of mitzvos like a pomegranate is full of seeds.
This positive association is further echoed in Eicha (4:7). When Yirmiyahu HaNavi laments the tragic downfall of Jerusalem, he describes the former glory of its nobles: “Her princes were purer than snow, whiter than milk... their complexion was more ruddy than pearls.” Here, the "ruddy" complexion is a testament to their vitality and spiritual stature.
Dovid HaMelech is also described (Shmuel I, 16) as “ruddy, with beautiful eyes, and handsome in appearance.” The Mishkan, and later the Beis HaMikdash were also noted for red tones. The covering of the Mishkan was made of “ram skins dyed red” (Shemos 26:14), and also the curtains of the Mishkan, the paroches, and parts of the bigdei kehuna were woven with threads that had prominent red shades. At the center of the Mizbeyach there was also the conspicuous chut hasikra, the red line that encircling the middle of the Mizbeyach.
As mentioned in previous articles, colors in the Torah don’t refer only to a visible hue or pigment composition. Every mention of color points to what that color represents: the traits, powers, and emotional forces it awakens within the G-dly soul, as well as the natural phenomena through which it appears in the world.
Red -- Symbol of Sin and Evil
In light of the above, one might conclude that red is a highly positive color. However, when Yeshayahu HaNavi calls for teshuvah (1:18), he says: “Though your sins be like scarlet, they shall become white as snow; though they be red like crimson, they shall become like wool.”
The very same scarlet thread that was praised as a sign of faithfulness, used in the Mishkan and the Bigdei Kehunah, suddenly represents the stain of sin that must turn white in order to signify forgiveness and purity.
We see this negative side also in Eisav’s birth. The Torah tells us (Bereshis 25:25), “The first emerged red, entirely like a hairy mantle.” Later, after a day of committing terrible sins, he demands from Yaakov (25:30): “Pour into me now some of that red, red.”
Rashi explains that at that point in his life, when he arrived home from the field, Eisav was exhausted from his own inner emptiness. On that day, the Midrash tells us, he committed five terrible sins, and he wasn't just hungry for food; he was looking to fill the spiritual void in himself with “this red thing.” For him, the food had no substance other than its color. This moment was so defining that it gave him and his descendants the name "Edom." It became the core character of his nation: a focus on the external, the impulsive, and the "redness" of blood and lust.
Since the Sages call him "Eisav HaRasha", it’s clear that the Torah is warning us to distance ourselves from this aspect of red. As we will see, it actually has practical applications in halacha.
Arousing Impulses and Middas HaDin
In Pardes Rimonim (Sha’ar 11), Rabbi Moshe Cordovero explains the powers and role of colors in the world. He writes that red is the most stimulating of all colors and is rooted in Middas HaDin. By its nature, it is a color that arouses one’s inner drives and most basic impulses.
One could say that red represents raw energy, action, and assertiveness. It corresponds to the element of fire — always moving, always consuming. In certain cases, this can be a tool for healing; for someone struggling with lethargy or depression, the "energy" of red can help spark a sense of vitality and a renewed appetite for life.
However, there is a dangerous flip side. Because red is so intense, it can also amplify one's cravings to the point of losing control. It can lead to a sense of compulsive urgency, where a person acts without thinking. This is the destructive side of red — the fire that burns instead of warms. This is the essence of the "red" embodied by Eisav HaRasha, where impulse and lust take over the man.
Dovid HaMelech
The Midrash (Bereshis Rabbah 63:8) points out that both Eisav HaRasha and Dovid HaMelech are described as “admoni”— ruddy. Both shared the natural tendency toward forcefulness and bloodshed.
The Midrash continues and describes Dovid HaMelech’s coronation: Shmuel HaNavi was instructed to anoint the next king, one of Yishai’s -- the head of Sanhedrin – sons. Shmuel was uniquely known as the “ro’eh” — The Seer, as he had the unique ability to perceive one’s inner character just by looking at him. Yet, as Yishai presented his first six sons, Hashem rejected each one, despite Shmuel’s initial impressions.
When Shmuel asked if there were any more sons, Yishai admitted there was one more, though he never imagined he would be fit for royalty. When Dovid was brought in, Shmuel actually recoiled in fright. He saw the "redness" in Dovid and worried how the King of Yisrael could possess the same characteristics as the wicked Eisav.
Hashem’s answer showed the truth: “Man sees with the eyes, but Hashem sees the heart.” Dovid was indeed “admoni”, but the Torah adds that he had “beautiful eyes.” The Midrash explains that "eyes" refers to the Sanhedrin, the "eyes of the nation." While Eisav shed blood out of raw impulse and cruelty, Dovid HaMelech only acted under the guidance and sanction of the Sanhedrin.
The Zohar (Va’eschanon 262b) adds that while Dovid HaMelech had this "red" trait of Gevurah, he balanced it with chessed and mercy. He mastered himself, knowing exactly when to act with royal firmness and when to show compassion. Here we learn that even one with powerful, "red" impulses can become holy if he subjects his will to the Torah.
Mars Traits
The Midrash (Pesikta Zutrata, Bereshis 36) says: “The father of Edom: he is red, his food is red, his warriors are red, and his land is red. In the future, Hashem, who is described as 'Radiant and Red,' will exact punishment from him while wearing red garments, through Moshiach ben David, who is described as 'ruddy with beautiful eyes.'”
This Midrash teaches that Eisav embodied the unrestrained, wild power of "red." He did not merely possess natural "red" tendencies; he actively intensified them by surrounding himself with red food and red lands to further arouse his impulsive nature.
Appropriately, the retribution for his lack of self-control comes through a leader who possesses those same innate tendencies, but has mastered them. Moshiach (descendant of Dovid) knows how to employ "red" fully, yet can moderate it when called for. Only such a person is fit to judge one who used these same traits recklessly.
The lesson is clear: "Red" traits are dangerous, yet if harnessed, they lead to greatness. Dovid HaMelech, who was born ruddy, successfully channeled his nature to become the "Sweet Singer of Israel" and the "Fourth Leg of the Divine Chariot."
Ultimately, the Day of Judgment, when Hashem’s full Kingship will be revealed, is described as a radiant, pure red, representing the perfection of Din: where the world is rectified through the reward of good deeds rather than through the "white" lens of unearned mercy.
Red Clothing
How do these ideas translate into practical Halacha? The Gemara (Brachos 20a) tells of Rav Adda bar Ahavah, who saw a woman in the marketplace wearing a red garment called a karbalta. Seeing this as a breach of Jewish standards, he tore the garment in protest.
However, once it became clear that the woman was not Jewish, he was required to pay her four hundred zuz in damages — a sum large enough to support a person for two years. When Rav Adda bar Ahavah asked her name, she replied, "Matun" (which means patience or moderation). He remarked that "Matun" was indeed worth four hundred zuz, for had he been more patient and checked her identity first, he would have saved himself the expense.
The Rishonim discuss what a karbalta was, and why it was forbidden:
The Aruch (entry: Karbal) explains it was a garment dyed red like a rooster’s comb. Red clothing is avoided because its boldness was considered a departure from the modesty expected of Jewish women.
The Rif (Sanhedrin 17) notes a similar distinction regarding shoelaces; while gentiles wore red laces, Jews specifically wore black. This distinction was so significant that during a time of religious persecution, a Jew is required to give up his life rather than switch to red laces.
Based on these sources, the Shach (YD 178:3) rules that wearing red is prohibited due to issues of modesty. Citing the Maharik he adds that there is a long-standing tradition for Jews to avoid this color in their clothing.
Gentile Fashion
Another mode of dress forbidden by the Shulchan Aruch (YD 178:1) is dressing in styles that identify with non-Jewish culture or values. However, the Maharik (Responsa 88) and Rema (there, and in Darkei Moshe) specify that the prohibition applies to garments that symbolize immorality, for example red clothing, or express values that contradict Yiddishkeit. This is why gentiles wore red laces – to draw attention to themselves, while Jews traditionally chose black to express humility and submission. The Vilna Gaon (note 6) identifies the source for this in the above-mentioned Aruch.
Who is included in the Prohibition
According to the Aruch, since wearing red is forbidden because it arouses passions and leads to sin, the prohibition refers specifically to women.
However, since the Rif, Maharik, Rema, and Shach mention aristocratic and royal clothing, it seems that the prohibition applies to men as well.
Red in Tefillin
The Gemara (Menachos 35a) states that while there is a Halacha L’Moshe M’Sinai that the outer side of tefillin straps must be black, there is no fixed requirement for the inner side -- the part resting against the body. It may be any color except red, “because of disgrace, and another reason.” This ruling appears in the Shulchan Aruch (OC 33:3).
The Rishonim offer several reasons why even the hidden inner side may not be red. Rabbeinu Yonah (Hilchos Tefillin on the Rif 7b) and the Nimukei Yosef (Hilchos Tefillin 7b) explain that the “disgrace” of red in tefillin is its association with immodest attention-seeking. “The other reason” refers to red being used by pagan clergy for their vestments.
Summary
There are several concerns associated with wearing red garments:
- It arouses undesirable passions in the wearer and in others who see it. Rabbi Moshe Sternbuch (Teshuvos VeHanhagos I:136) includes in this prohibition not only red clothing, but any attention-grabbing attire. My rebbe, Rabbi Weisel noted that fluorescent colors are included in this prohibition due to this reason.
- Red symbolizes pride. A Jew is expected to dress respectfully, but not ostentatiously. Clothing should honor the wearer without making him appear unusually conspicuous. Black can be dignified without drawing attention, whereas red by nature stands out. Therefore, the Shach writes (YD 178:3) that Jewish people customarily wear black clothing to evoke humility.
- Red as a color of idolatry. On this basis, the Darkei Teshuvah writes (178:16) that in places or eras where this association no longer exists, that particular reason may not apply. It is important to note that in China, bright red is very much in use in this context.
- Red awakens Middas HaDin. Accordingly, it may hinder the flow heavenly blessing and abundance. As I once heard from my rebbe, Rabbi Weisel, one Purim, a father brought his sons to receive a blessing from Rabbi Aharon Leib Steinman zata”l. The children had chosen to dress up as British Royal Guards. When the father asked for a blessing for them, the Rabbi refused to give one; instead, he simply asked over and over: “Why red? Why red?”
However, there is no problem in wearing a red undergarment which is not externally visible. The Chida (Birkei Yosef 262:2) records that the holy Arizal would wear a red undergarment even on Shabbos when he needed an extra layer to protect himself from the cold.
Mars Characteristics
The Torah values distancing ourselves from situations that test our determination, keeping away from red colors, violent, wild behavior. Hashem wants us to act wisely and avoid challenges whenever possible, rather than relying on self-control, as human failure is always a risk.
However, there are those who are born with “red hot” tendencies. As the Gemara (Shabbos 156a) notes, one born under the influence of Mars possesses a natural inclination toward bloodshed. Such an individual may gravitate toward occupations involving blood, ranging from a murderer or thief to a physician, butcher, shochet, or mohel. How should one who feels gravitated towards these fiery traits, manage them?
The Ran, Alshich, and the Vilna Gaon all write that while one cannot fully change his basic nature, he can — and must — direct it toward a proper path. This is his central spiritual task. Therefore, one born under Mars may not be able to crush the drive itself, however he can channel it into constructive fields such as medicine, shechita, or becoming a mohel. By employing one’s character traits for mitzvos, one is saved from the negative side of those tendencies.
Indeed, everything we are given — whether resources, tendencies, or character traits — has both a negative and a positive expression. These are the tools we were given to use on our journey through this world, and our task is to direct them toward Hashem’s service rather than the opposite.
This concludes our discussion of the color red. With Hashem’s help, in next week’s installment, we will discuss the significance of the color blue and the techeiles thread in the tzitzis.
