Distinct Features
The Midrash says that the distinct Yiddishe haircut is one of the signs of a Yid, just like tzitzis and bris milah. In fact, it is forbidden to grow one’s hair like non-Jews, for example by cutting certain parts shorter than others.
(שו"ע יו"ד סי' קעח, שהש"ר פ"א פט"ו)
During the decree against Yiddishe dress, two officers barged into the home of Reb Hillel Paritcher to cut off his long peyos, but he held the peyos tightly, and did not allow them to do so. Violently, they withdrew their swords and began hitting his hands and head. His neighbor, a tailor who had a good relationship with the officers, heard his screams and came running to help. He promised the officers gifts and convinced them to leave. Very thankful, Reb Hillel promised the tailor that after 120 years, he would be buried near him.
Many years later, when Reb Hillel passed away, he was buried in the distant city of Kherson. The tailor, growing old, decided to move to the home of one of his children. On his journey there, he stopped in Kherson and stayed at the hekdesh, the community hostel, where he suddenly fell ill and passed away. The local chevra kaddisha, not knowing who he was, prepared his body and took him to be buried in the section for unknown people. It was in middle of the winter, and due to the fierce snow, they unknowingly buried him next to the grave of Reb Hillel. Spring arrived, and visitors to the beis hachayim were surprised to find an unidentified kever right next to the kever of the distinguished chossid. After some inquiry, they unearthed the promise made to the tailor –and recognized HaShem’s hashgacha that had brought Reb Hillel’s promise to fruition.
(רשימות דברים ח"א ע' רנ)
Regarding his mesirus nefesh, Reb Hillel explained that it had come from a handwritten note of the tzaddik, Reb Pinchas Koritzer, which he had in his possession. In the note it was written:
The 50th gate of tumah is the goyishe way of dress (מקיף דבינה דקליפה), and had the Yidden in Mitzrayim fallen prey to it, they would have not been able to be redeemed. Similarly, in the times before Moshiach, there will also be an attempt to make Yidden change their way of dress, and unfortunately they will succeed. Only in the zechus of individuals who will have mesirus nefesh not to change their dress, will all the Yidden be able to proceed to the Geula.
Reb Hillel concluded, “Anyone who would have had this note would have had mesirus nefesh for Yiddishe dress.”
Reb Hillel himself wrote that for the above-mentioned reason, every Yid should dress differently from the nations, so that kedusha should rest upon him.
(מגדל עז ע' רל"ו, פלה הרמון שה"ש ע' יז)
Obviously Different
Chassidim have always been particular that their peyos extend beyond the minimum measurement, as an obvious sign of being Yidden. Even when they were ridiculed for this, they remained unfazed.
While living in Russia, the chossid Reb Moshe Vishedsky gave much attention to his children’s chinuch. When cutting their hair, he would give them a chassidishe haircut and leave large peyos. One of his children once said that he thought that his peyos stood out too much when he went outside. His father gently explained that if his peyos would not be noticeable, they would no longer be considered peyos...
(דברי הימים גורקאוו ע' עה, סיפו"ח חב"ד ח"ב ע' 154)
Protective Gear
The Frierdiker Rebbe notes that those Yidden who are particular about their peyos and tzitzis have a warmth and a love for Torah and mitzvos, whereas those who are lax in these matters become cold and apathetic to Torah and mitzvos.
(ספר המאמרים תש"ד ע' 122)
In Minsk there once lived two wealthy families which both supported Torah learning by maintaining a beis Midrash near their homes. One family stemmed from chassidishe yichus, whereas the other was from a veltishe background. When the time came to marry off their daughters, they both chose fine sons-in-law from respectable families. The chassidishe son-in-law had an untrimmed beard and dressed in the traditional way, while the veltishe son-in-law cut his beard and dressed in a modern fashion.
Time went on and both sons-in-law went into business, traveling to Petersburg to strike big deals. The veltishe young man was attracted to the malls of Petersburg and the fancy clothing. Looking to make successful deals, he ‘needed’ to spend time in the restaurants, play cards and befriend the entrepreneurs. The chassidishe one, however, found his way to the local chassidishe beis midrash, where they learned Chassidus every night and farbrenged, and he returned home with the report that Petersburg is a true chassidishe town...
(הקריאה והקדושה ניסן תש”א ע’ טו)
The Frierdiker Rebbe writes: “In Mitzrayim, the Yidden had kabbalas ol, and did not change their names, their way of dress, or their language – the three indicators that distinguish one type of people from another. Using a Yiddishe name, speaking the Yiddishe vernacular, and wearing a beard and peyos – these differentiate Yidden as “a nation that dwells apart.” This prevents people from socializing with freethinking porkei ol, and prevents a Yid from visiting certain places. During the harsh times of golus Mitzrayim, the Yidden did this without asking ‘Why’, and by crying out to HaShem with emuna and with firm kabbalas ol in these matters, they merited their geula.”
(לקוטי דיבורים ח"ג ע' ת"ו)
Consider
Are peyos and tzitzis an expression of one’s warmth for Torah and mitzvos or do they bring that love?
Why does it require a special kabbalas ol and mesirus nefesh to retain the Yiddishe mode?
