The Jewish ethnic costume has been formed over thousands of years, in different historical, social, climatic conditions – hence its diversity not only in the diachronic, historical aspect, but also in the synchronous, is quite clear. In general, of course, the Jewish folk costume is characterized by the same features as the folk costume of other ethnic groups: traditionalism, conservatism, symbolism – but at the same time it was formed under the influence of other specific, often contradictory, factors. First of all, of course, these are the requirements of religion, and, as it is typical of Judaism, the requirements are recorded in writing. But besides this, the Jewish costume over centuries of galut (exile, diaspora) was also influenced, on the one hand, by the desire of the Jews to stand out among the surrounding Gentiles, and on the other hand, by cultural borrowing from the same Gentile neighbors. In addition, in many countries of the Jewish diaspora discriminatory laws required Jews (and other Gentiles: Christians in the Islamic world, Muslims in the Christian world) to wear clothes or elements of clothing that clearly marked their “otherness”. At the same time, two tendencies are also reflected in Jewish clothing: a halachic (related to the law), tendency to tighten up; and a trend towards liberalization and emancipation. Against this background, the diversity of what can be called “Jewish folk costume” is quite understandable. One of the extreme (and even extremist) contemporary examples is the Jewish sect Lev Tahor. The sect practices the extreme tightening of all the requirements of Judaism: in meal, in prayer, and, which is of our interest now, in clothing. This is especially noticeable in a woman’s suit – completely closed from head to toe, which is unprecedented in the Jewish world. The paper proposes to consider the features of the costume of the members of the sect as a function of the main trends mentioned.