Mullets, Shaved and Faded Sides and the Mitzvah of Peyos
Dedicated by the Klein Family, Melbourne in honour of the wedding anniversary of Ephraim and Rochel Carlebach
Two Mitzvos are recorded adjacently in the same Pasuk in Parshas Kedoshim[1]; “You shall not round off the edge of your head and you shall not destroy the edge of your beard.” The first prohibition is the Issur of removing the hair of the Peyos at the side of one’s head and the second refers to the hair of one’s beard.
This article will be focusing on the Mitzvah of Peyos.
Some of the commentaries explain that this Mitzvah, like many others, is to distance us from the practises of idolaters[2]. Idolaters and their priests would shave their Peyos[3]. Even though the idolatrous hairstyle would leave the hair on the top and back of the head, the prohibition of removing the Peyos also apply if one shaved their entire head[4].
The Tur[5] writes that this reason is not stated in the Torah and we do not need to go and seek reasons for the Mitzvos. We observe them as the decrees of the King even if we do not know their reason[6].
From the phrasing of the prohibition in plural terms[7], we learn that the prohibition is violated by both the one who cuts the Peyos and the one whose Peyos are being cut[8]. The one whose Peyos are being cut only violates a Biblical prohibition if they incline their head to make the Peyos accessible to the one cutting them[9]. If the one whose Peyos are being cut does nothing to assist, it is still Rabbinically forbidden[10].
The prohibition on the one whose Peyos are cut, applies even if the one cutting is not Jewish[11]. A Jewish hairdresser may cut the Peyos of a non-Jew[12].
Further, there is a separate Biblical violation for each of the two Peyos[13] and one who removes both of them violates two prohibitions.
The Rambam learns that just as the Biblical prohibition on shaving the beard only applies to a razor blade which completely destroys the hair - as opposed to cutting with scissors[14], so too the prohibition on cutting Peyos does not apply to cutting them with scissors, even if cut very short, near to the skin (מספריים כעין תער).
However, most Poskim[15] distinguish between the Peyos and the beard. Only the prohibition on cutting the beard uses the term “destroy”. The prohibition on Peyos applies to any manner of rounding the edges of the head, including scissors. This is the ruling of the Shulchan Aruch[16].
The Chachamim do not specify a Shiur for the Peyos[17].
The Rambam[18] writes that the tradition received from his elders, is that if one leaves 40 hairs in the area of the temple, they do not violate the prohibition[19]. Others[20] have a version of the Rambam as writing 4 hairs[21].
However, the Beis Yosef records the opinions of the Semag and others, that one violates the prohibition by even removing just 2 hairs, (the same shiur for Gozez on Shabbos or for a Nazir). The Semag supports this with a Tosefta[22]. This is brought as the Halacha in Shulchan Aruch[23].
Where are the Peyos?
The Gemara explains that the Peyos of the head are at the end of the head. The Gemara clarifies that the prohibition is to even out the hair of the back of their ears to the hairline at the forehead. i.e removing the area of the temples by the ear.
Rashi[24] explains that the area of the Peyos is where the skull meets the jaw i.e. the temples. The whole width of this area is forbidden[25]. This area is measured by drawing an imaginary line from the upper corner of the forehead down to the top of the ear. The area beneath this line are the Peyos (See diagram A). The measure of the forehead is based on each person[26].
It extends down to the place where “the hair of the beard begins”. Some define this as being beneath the ear, which is where the lower jawbone protrudes[27]. Others understand that the Peyos extend only down to the top of the cheek bone.
Some have the custom of leaving extra hair above the area of the Peyos as a precaution to ensure that they do not cut the area of the Peyos themselves[28] (See diagram B). Some also leave an area of hair behind the ear as a precaution.
How long does the hair have to be?
The hair must be long enough to be grasped between one’s fingers[29]. This measure is also the length required to be able to fold back the top of the hair to the base of the hair.
In practical measurements, the Poskim say that this is a minimum of 5mm[30]. This would allow for using a size 2 clippers – being approximately 6mm. A size 1 or less may not be used.
The Rebbe references that the Ariza”l is recorded to have trimmed his Peyos. The reason for this was so that the hair of the Peyos not mix with the hair of the beard. Kabbalistically this would be mixing different Tikkunim. The Rebbe[31] writes that the question is not why Chabad Chassidim cut their Peyos short, but why others grow their Peyos long, in contradiction of the recorded practice of the Ariza”l.
The basis for those who grow their Peyos long is to distance oneself from those who destroy their Peyos[32]. It is also an expression of beautifying the Mitzvah and showing that the Mitzvos are precious to us by ensuring that the Peyos stand out[33]. This applies even to those who trim their Peyos, who still grow them longer than the minimum measure of being able to grab the hairs between one’s fingers.
The Peyos are the sign of being a Jew. There are those who say that the two Peyos are like to witnesses that testify to our Jewishness. They are like a crown of royalty adorning our head[34]. Based on this, having noticeably longer Peyos is a matter of Geon Yaakov (Jewish pride) and Veniflinu, distinguishing ourselves from the gentiles.
Based on the above, many secular hairstyles will be categorically forbidden. This includes shaving the entire head with less than a number 2 clipper. It also includes many mullet hairstyles where the hair of the Peyos are shaved or cut very short. It would also include any “temple fade” or shaved “undercut” haircuts.
Even if the Peyos of these hairstyles are left intact, there is still a problematic issue of emulating the ways and styles of the non-Jews.
Unfortunately, it is more and more common to see many observant youth who are cutting their hair with these styles and unknowingly violating the Mitzvah of Peyos. For children under Barmitzvah, it is the parents Halachic responsibility to ensure that their children’s haircuts comply with Halacha.
In all types of haircuts, one should take extreme care when trimming the hair around the ear with scissors, to not cut them too short.
Those who rely on the Poskim who permit shaving with an electric razor, may not shave the area of the Peyos which includes the hair that grows from the side of the ear i.e. the sideburns.
[1] Vayikra 19:27
[2] Rambam Hilchos Avodah Zarah 12:1, Chinuch Mitzvah 251
[3] Rambam ibid
[4] Rambam ibid, Chinuch 251, Shulchan Aruch Yoreh Deah 181:2
[5] Yoreh Deah 181
[6] See Beis Yosef who defends the Rambam. The Rambam accepts that ultimately every Mitzvah is a Gezeiras Hakasuv, but we are still adjured to seek to understand reasons behind them. The Bach explains that the Rambam came to his conclusion from seeing the hairstyles of the idolatrous priests in his time.
[7] Tosfos Shevuos 3a
[8] Makkos 20b
[9] Tur Yoreh Deah 181
[10] Shulchan Aruch Yoreh Deah 181:4. See Raavad on Hilchos Avodah Zarah 12:1
[11] Tur Yoreh Deah 181
[12] See Beis Yosef 181. See Ram”o who brings a disputing opinion
[13] Makkos 3:5
[14] This itself is a matter subject to dispute. The Tzemach Tzedek in Yoreh Deah 93 clearly rules that even cutting the beard short with scissors violates the Biblical prohibition.
[15] Rosh Makkos Siman 2-3, Chinuch 251, Rabbeinu Yerucham, Sema”k 71.
[16] Yoreh Deah 181:3
[17] Rambam ibid
[18] Hilchos Avodah Zarah 12:6
[19] Tashbetz 2:100 gives a calculation that this is the approximate shiur of a Karcha – the prohibition of making a bald spot, based on the size of a spot for Tzaraas.
[20] Tur Yoreh Deah 181
[21] This version of the Rambam is highly questionable. See Tashbetz 2:100
[22] See Kesef Mishna who explains that the Tosefta is no contradictory to the Rambam. The Rambam discusses the size or area of the Peyos that are meant to be left. The Tosefta discusses how many hairs must be removed to be punishable.
[23] Yoreh Deah 181:9
[24] Shevuos 2b
[25] Shulchan Aruch Yoreh Deah 181:9
[26] Darkei Teshuvah 181:13. Presumably it refers to the original hairline in the case of one who has a receding hairline.
[27] Ariza”l, Tzemach Tzedek, quoted in the name of the Rebbe
[28] Taamei Hamitzvos – Ariza”l Kedoshim.
[29] Rosh and Tosfos Shevuos 2b
[30] Sefer Peas Zekanecha. See also Hadras Panim Zekein p365
[31] Igros Kodesh 20:10
[32] Recorded in the name of Rav Shalom of Belz
[33] Torah Lishma 389 (Ben Ish Chai)
[34] Ben Ish Chai
This article will be focusing on the Mitzvah of Peyos.
Some of the commentaries explain that this Mitzvah, like many others, is to distance us from the practises of idolaters[2]. Idolaters and their priests would shave their Peyos[3]. Even though the idolatrous hairstyle would leave the hair on the top and back of the head, the prohibition of removing the Peyos also apply if one shaved their entire head[4].
The Tur[5] writes that this reason is not stated in the Torah and we do not need to go and seek reasons for the Mitzvos. We observe them as the decrees of the King even if we do not know their reason[6].
From the phrasing of the prohibition in plural terms[7], we learn that the prohibition is violated by both the one who cuts the Peyos and the one whose Peyos are being cut[8]. The one whose Peyos are being cut only violates a Biblical prohibition if they incline their head to make the Peyos accessible to the one cutting them[9]. If the one whose Peyos are being cut does nothing to assist, it is still Rabbinically forbidden[10].
The prohibition on the one whose Peyos are cut, applies even if the one cutting is not Jewish[11]. A Jewish hairdresser may cut the Peyos of a non-Jew[12].
Further, there is a separate Biblical violation for each of the two Peyos[13] and one who removes both of them violates two prohibitions.
The Rambam learns that just as the Biblical prohibition on shaving the beard only applies to a razor blade which completely destroys the hair - as opposed to cutting with scissors[14], so too the prohibition on cutting Peyos does not apply to cutting them with scissors, even if cut very short, near to the skin (מספריים כעין תער).
However, most Poskim[15] distinguish between the Peyos and the beard. Only the prohibition on cutting the beard uses the term “destroy”. The prohibition on Peyos applies to any manner of rounding the edges of the head, including scissors. This is the ruling of the Shulchan Aruch[16].
The Chachamim do not specify a Shiur for the Peyos[17].
The Rambam[18] writes that the tradition received from his elders, is that if one leaves 40 hairs in the area of the temple, they do not violate the prohibition[19]. Others[20] have a version of the Rambam as writing 4 hairs[21].
However, the Beis Yosef records the opinions of the Semag and others, that one violates the prohibition by even removing just 2 hairs, (the same shiur for Gozez on Shabbos or for a Nazir). The Semag supports this with a Tosefta[22]. This is brought as the Halacha in Shulchan Aruch[23].
Where are the Peyos?
The Gemara explains that the Peyos of the head are at the end of the head. The Gemara clarifies that the prohibition is to even out the hair of the back of their ears to the hairline at the forehead. i.e removing the area of the temples by the ear.
Rashi[24] explains that the area of the Peyos is where the skull meets the jaw i.e. the temples. The whole width of this area is forbidden[25]. This area is measured by drawing an imaginary line from the upper corner of the forehead down to the top of the ear. The area beneath this line are the Peyos (See diagram A). The measure of the forehead is based on each person[26].
It extends down to the place where “the hair of the beard begins”. Some define this as being beneath the ear, which is where the lower jawbone protrudes[27]. Others understand that the Peyos extend only down to the top of the cheek bone.
Some have the custom of leaving extra hair above the area of the Peyos as a precaution to ensure that they do not cut the area of the Peyos themselves[28] (See diagram B). Some also leave an area of hair behind the ear as a precaution.
How long does the hair have to be?
The hair must be long enough to be grasped between one’s fingers[29]. This measure is also the length required to be able to fold back the top of the hair to the base of the hair.
In practical measurements, the Poskim say that this is a minimum of 5mm[30]. This would allow for using a size 2 clippers – being approximately 6mm. A size 1 or less may not be used.
The Rebbe references that the Ariza”l is recorded to have trimmed his Peyos. The reason for this was so that the hair of the Peyos not mix with the hair of the beard. Kabbalistically this would be mixing different Tikkunim. The Rebbe[31] writes that the question is not why Chabad Chassidim cut their Peyos short, but why others grow their Peyos long, in contradiction of the recorded practice of the Ariza”l.
The basis for those who grow their Peyos long is to distance oneself from those who destroy their Peyos[32]. It is also an expression of beautifying the Mitzvah and showing that the Mitzvos are precious to us by ensuring that the Peyos stand out[33]. This applies even to those who trim their Peyos, who still grow them longer than the minimum measure of being able to grab the hairs between one’s fingers.
The Peyos are the sign of being a Jew. There are those who say that the two Peyos are like to witnesses that testify to our Jewishness. They are like a crown of royalty adorning our head[34]. Based on this, having noticeably longer Peyos is a matter of Geon Yaakov (Jewish pride) and Veniflinu, distinguishing ourselves from the gentiles.
Based on the above, many secular hairstyles will be categorically forbidden. This includes shaving the entire head with less than a number 2 clipper. It also includes many mullet hairstyles where the hair of the Peyos are shaved or cut very short. It would also include any “temple fade” or shaved “undercut” haircuts.
Even if the Peyos of these hairstyles are left intact, there is still a problematic issue of emulating the ways and styles of the non-Jews.
Unfortunately, it is more and more common to see many observant youth who are cutting their hair with these styles and unknowingly violating the Mitzvah of Peyos. For children under Barmitzvah, it is the parents Halachic responsibility to ensure that their children’s haircuts comply with Halacha.
In all types of haircuts, one should take extreme care when trimming the hair around the ear with scissors, to not cut them too short.
Those who rely on the Poskim who permit shaving with an electric razor, may not shave the area of the Peyos which includes the hair that grows from the side of the ear i.e. the sideburns.
[1] Vayikra 19:27
[2] Rambam Hilchos Avodah Zarah 12:1, Chinuch Mitzvah 251
[3] Rambam ibid
[4] Rambam ibid, Chinuch 251, Shulchan Aruch Yoreh Deah 181:2
[5] Yoreh Deah 181
[6] See Beis Yosef who defends the Rambam. The Rambam accepts that ultimately every Mitzvah is a Gezeiras Hakasuv, but we are still adjured to seek to understand reasons behind them. The Bach explains that the Rambam came to his conclusion from seeing the hairstyles of the idolatrous priests in his time.
[7] Tosfos Shevuos 3a
[8] Makkos 20b
[9] Tur Yoreh Deah 181
[10] Shulchan Aruch Yoreh Deah 181:4. See Raavad on Hilchos Avodah Zarah 12:1
[11] Tur Yoreh Deah 181
[12] See Beis Yosef 181. See Ram”o who brings a disputing opinion
[13] Makkos 3:5
[14] This itself is a matter subject to dispute. The Tzemach Tzedek in Yoreh Deah 93 clearly rules that even cutting the beard short with scissors violates the Biblical prohibition.
[15] Rosh Makkos Siman 2-3, Chinuch 251, Rabbeinu Yerucham, Sema”k 71.
[16] Yoreh Deah 181:3
[17] Rambam ibid
[18] Hilchos Avodah Zarah 12:6
[19] Tashbetz 2:100 gives a calculation that this is the approximate shiur of a Karcha – the prohibition of making a bald spot, based on the size of a spot for Tzaraas.
[20] Tur Yoreh Deah 181
[21] This version of the Rambam is highly questionable. See Tashbetz 2:100
[22] See Kesef Mishna who explains that the Tosefta is no contradictory to the Rambam. The Rambam discusses the size or area of the Peyos that are meant to be left. The Tosefta discusses how many hairs must be removed to be punishable.
[23] Yoreh Deah 181:9
[24] Shevuos 2b
[25] Shulchan Aruch Yoreh Deah 181:9
[26] Darkei Teshuvah 181:13. Presumably it refers to the original hairline in the case of one who has a receding hairline.
[27] Ariza”l, Tzemach Tzedek, quoted in the name of the Rebbe
[28] Taamei Hamitzvos – Ariza”l Kedoshim.
[29] Rosh and Tosfos Shevuos 2b
[30] Sefer Peas Zekanecha. See also Hadras Panim Zekein p365
[31] Igros Kodesh 20:10
[32] Recorded in the name of Rav Shalom of Belz
[33] Torah Lishma 389 (Ben Ish Chai)
[34] Ben Ish Chai