Extra Stringencies

We have already demonstrated that the halacha only demands a very minimal amount of hair to fulfill the requirement of maintaining peyos harosh (certainly a number two haircut would suffice). Yet, anecdotal evidence points to a large percentage of the Orthodox Jewish community accepting extra stringencies in this area, whether in the form of allowing the peyos hairs to grow long and putting them behind the ears or allowing the long peyos hairs to hang alongside the face in accordance with Chassidic practice. In the view of the Rambam (Responsa #244) such stringencies are entirely unnecessary. The Rambam maintains that there is no requirement to grow peyos, there is only a prohibition to shave them off (with a razor). Other authorities, however have encouraged growing long peyos. The Yam Shel Shlomo (Yevamos 12:18) writes that since the exact length of the peyos hairs is not stated in the gemara or rishonim it is best to be strict and never to cut them at all, even with a scissor. Sefer Moadim L’simcha (VI:253) records a Chassidic tradition that long peyos are a segulah for living a long life. The story is told of the Maharsham being brought to a great Chassidic Rebbe as a youngster. The rebbe told the young Maharsham that the boy’s grandfather did not cut his peyos at all during his lifetime, and that the young boy should accept this stringency as well. Many poskim also suggest that growing peyos longer than the required amount constitutes a hiddur mitzvah (see Responsa Torah L’Shmah #389 and Responsa Be’er moshe I:61:5).

A. Is There Such a Thing as Too Long?

Rabbi Moshe Stern (Responsa Be’er Moshe I:61:5) was asked by the father of a young man who had grown exceedingly long peyos (past his shoulder) whether the father can insist that the boy cut his peyos. The father was completely Torah observant and was not interested in meddling in the boy’s religious stringencies but had found it impossible to find the boy a proper shidduch due to his unusual physical appearance. Any girl who would date the boy would reject him at first sight out of a legitimate concern that somebody with such wild peyos would never be able to earn a living in the modern world. The boy refused to do anything about his peyos, including wrapping them around his ears or putting them under his yarmulke. Rabbi Stern points out that the Arizal is cited as having said that any hair extending beneath the lower jaw is halachically not considered peyos and should be cut. In fact, the father has an obligation to find a wife for his child, but the child’s behavior is making that impossible, and is causing his parents undue stress. As a result, the halachic violations of growing such long peyos outweigh the perceived benefit of having them.

1. Interestingly Rabbi Stern also cites a comment of the Mileches Shlomo (Peah 1:1) that would seem to indicate that a person cannot remove all hair aside from the peyos. The Mishnah (Peah 1:1) lists items that do not have a set shiur to fulfill the mitzvah and lists peah (the corner of the field left for the poor) as one of the mitzvos that have no set amount. The Mileches Shlomo comments that the mishnah omits Peyos Harosh from the list because, much like terumah, there is a maximum amount of hair that can be made into peyos harosh. Just as one cannot make all of his produce into terumah, one may not make all of his hair into peyos. Whether the Mileches Shlomo means to limit the length of peyos hairs or prohibit shaving the rest of the hair from one’s head is not entirely clear from his comment.

B. Curly

In many Chassidic circles it is common practice for men to maintain long curly peyos. The poskim have raised a number of red flags relating to curly peyos and have addressed each of the potential pitfalls:

1. Shemiras Shabbos K’hilchasa (14:53) writes that one may not curl peyos, especially with curlers, on shabbos. The gemara (Shabbos 94b) associates shaping of hair with the prohibition of building on shabbos. As such, curling peyos to give them a permanent shape is also a prohibition of building. In the footnote to Shemiras Shabbos K’hilchasa (ad loc) a justification for those who curl their peyos on Shabbos is suggested. The peyos of a man who is accustomed to curling his peyos will likely have a shape of a curl even if the man does nothing to curl them on shabbos. As such, when the man adds to the curl, he is merely adding to an existing structure (which is permissible) and not creating a brand-new shape (which would be prohibited). This is similar to extending an already existing awning which would be permissible, and not like putting up a new awning which would be prohibited. Rabbi Moshe Shternbuch rejects this justification on the grounds that we never find the rabbis applying the concept of a “temporary awning” to hair and the violation of building specifically associated with hair.
2. Rabbi Moshe Shternbuch (Responsa Teshuvos V’Hanhagos I:229) points out that in addition to the problems of building associated with curling peyos, one is likely to also violate the prohibitions of removing hairs (through combing the peyos even by hand) and sechita when squeezing water out of the peyos (particularly after ascending from the mikvah). These are especially problematic since many people with long curly peyos will habitually stroke and twist their peyos and have a hard time controlling their impulse to do so. As a result Shabbos violations of pulling out hair are exceedingly difficult to avoid. Rabbi Shternbuch therefore recommends that people with long curly peyos be extremely vigilant about these issues. Rabbi Binyamin Zilber (Responsa As Nidberu II:34) is not concerned with the possibility of pulling out hairs while stroking long peyos because he considered that eventuality to be nothing more than a davar she’eino miskavein (and not a pesik reisha because the result is far from certain) and therefore permissible. Additionally, Orchos Rabeinu (Volume III page 137) reports that a Yemenite boy with very long peyos once approached the Steipler and confessed to having habitually playing with his peyos and thereby removing hairs on shabbos. The boy wanted to know if it would be best for him to cut his peyos, but the Steipler suggested that the boy put his peyos under his yarmulke rather than cutting them shorter.
3. Rabbi Zilber raises another issue relating to peyos that is hashkafic rather than halachic. Rabbi Zilber argues that the very act of curling hair has a negative connotation in rabbinic literature (as with Yosef Hatzadik being considered “childish” for curling his hair). Consequently, unless one does so completely for the sake of heaven, all hair curling should be avoided.

C. Behind the Ears

Another very common practice amongst Jews who accept extra stringencies relating to peyos harosh is to grow the hairs of the peyos very long and wrap them behind (or around) the ears. It seems that this was the practice in Jewish communities in the diaspora, while the Israeli Jewish community typically did not follow the custom of putting peyos behind the ears. This practice, too, was met with a mix of criticism and approval:

1. Arguments Against: Rabbi Menashe Klein (Responsa Mishneh Halachos VII:121) argues that putting peyos behind the ears indicates a certain sense of shame in having long peyos. Rabbi Klein argues that considering the suggested reason for the mitzvah of peyos (clearly distinguishing ourselves from idolaters) it is counterproductive to “hide” the peyos. Traditionally tzadikim take great pride in their uniquely Jewish appearance. In fact, Rabbi Chaim Kanievsky (Orchos Yosher chapter 5) reports that when people would visit his uncle, the Chazon Ish, with peyos hidden behind their ears, the Chazon Ish would get very upset because it seemed to him that they were embarrassed about the mitzvos. [This criticism is reminiscent of the Mishnah Berurah’s critique (8:26) of those who tuck their tzitzis into their pants, though in the case of tzitzis the torah explicitly states that one should “see them”.]
2. Arguments For: Rabbi Binyamin Zilber (Responsa Az Nidberu XII page 37) recalls how upon his arrival to Israel in the year 5693 (corresponding to the secular year 1933) he came across a book called “Chatzvah Amudeha Shiva” which strongly criticized the practice of wearing peyos behind the ears. Rabbi Zilber writes that this criticism is totally unfounded. Unlike tzizis, there is no requirement that peyos be seen. Also unlike tzitzis being tucked into pants, putting peyos behind ears is not at all degrading to the mitzvah. Most of all, peyos that are kept behind the ears are typically visible to other people. The reason people had the practice of putting the peyos there had less to do with embarrassment than with the practical benefit of not having the peyos in the way. Rabbi Zilber concludes by reminding us that the entire discussion revolves around something that is purely a middas chasidus, as minimally kosher peyos need not be long at all. As such, it is entirely unnecessary to criticize any of the divergent practices.
3. During Davening: Sefer Moadim L’Simcha cites a practice for those who normally keep their peyos behind their ears to pull them out from behind the ears for davening. Rabbi Zilber (ibid.) points out that while ostensibly this practice is based on a passage in the Zohar which warns about peyos being on the ears during davening, a careful look at the Zohar reveals that the opposite is true. The Zohar seems to disapprove of the peyos blocking the ear canal during davening, which is exactly what happens when one removes peyos from behind his ears!