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{{redirect|Payos|Philippine fish aggregating device|Payaos}}
{{redirect|Payos|Philippine fish aggregating device|Payaos}}
{{infobox Halacha|verse={{bibleverse||Leviticus|19:27|HE}}|talmud=Makkoth 20a|rambam=Avodath Kokhavim 12:6|sa=[[Yoreh De'ah|Yoreh Deah]] 181}}[[Image:RabbibeardS.jpg|thumb|200px|Peyot tucked behind the ears]]
{{infobox Halacha|verse={{bibleverse||Leviticus|19:27|}}|talmud=Makkoth 20a|rambam=Avodath Kokhavim 12:6|sa=[[Yoreh De'ah|Yoreh Deah]] 181}}[[Image:RabbibeardS.jpg|thumb|200px|Peyot tucked behind the ears]]
'''Payot''' (or '''payos''', '''peiyoth''', '''peyot''', {{lang-he|פאות}}) is a [[Hebrew language|Hebrew]] word, which literally translates into English as ''corners''/''sides''/''edges''; in the context of [[Judaism]], it is particularly used in relation to the [[head]] and [[face]], denoting [[sidelocks]], and sometimes also [[sideburns]]. [[Haredi Judaism|Haredi]], [[Yemenite Jews|Yemenite]], and [[Hasidic Judaism|Hasidic]] Jews often sport distinctive long curled ''payot'', while those of [[Modern Orthodox Judaism]] and [[Conservative Judaism]] wear more varyingly sized sideburns; the Yemenite Jews refer to their sidelocks as '''''simanim''''', literally meaning ''signs'', because the sidelocks were historically the only feature which differentiated them from Yemenite [[Islam|Muslims]]. The practice of wearing ''payot'' is one of the consequences of [[shaving in Judaism|Jewish beliefs about shaving]].
'''Payot''' (or '''payos''', '''peiyoth''', '''peyot''', {{lang-he|פאות}}) is a [[Hebrew language|Hebrew]] word, which literally translates into English as ''corners''/''sides''/''edges''; in the context of [[Judaism]], it is particularly used in relation to the [[head]] and [[face]], denoting [[sidelocks]], and sometimes also [[sideburns]]. [[Haredi Judaism|Haredi]], [[Yemenite Jews|Yemenite]], and [[Hasidic Judaism|Hasidic]] Jews often sport distinctive long curled ''payot'', while those of [[Modern Orthodox Judaism]] and [[Conservative Judaism]] wear more varyingly sized sideburns; the Yemenite Jews refer to their sidelocks as '''''simanim''''', literally meaning ''signs'', because the sidelocks were historically the only feature which differentiated them from Yemenite [[Islam|Muslims]]. The practice of wearing ''payot'' is one of the consequences of [[shaving in Judaism|Jewish beliefs about shaving]].


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== In rabbinical literature of the Classical and Middle Ages==
== In rabbinical literature of the Classical and Middle Ages==


The forbidding of shaving the ''corners of the head'' was interpreted by the [[Mishnah]] as prohibiting the hair at the [[Temple (anatomy)|temples]] being cut so that the hairline was a straight line from behind the ears to the forehead<ref>''[[Makkot]]'' 20b</ref>; the ''corners'' - ''payot'' - were defined as the hair from around and above the [[ear]]s, to the same level as the [[nose]].
The forbidding of shaving the ''corners of the head'' was interpreted by the [[Mishnah]] as prohibiting the hair at the [[Temple (anatomy)|temples]] being cut so that the hairline was a straight line from behind the ears to the forehead<ref>''[[Makkot]]'' 20b</ref>; the ''corners'' - ''payot'' - were defined as the hair from around and above the [[ear]]s, to the same level as the [[nose]]. The Mishnah interpreted the regulation to only apply to males; in response to the Mishnaic definition and the biblical proscription, many Jewish men allowed their hair to grow, and hang down in curls or ringlets<ref>''Jewish Encyclopedia''</ref>.


Because the biblical prohibition against shaving uses the Hebrew word ''gelech'' (''גלח''), which refers to shaving with a blade against the skin, [[Talmud]]ic rabbis interpreted it to ''only'' refer to single-bladed [[razor]]s, and ''only'' to situations that involve the hair being cut close to the roots, in a smooth manner<ref>''Makkot'' 3:5</ref><ref>[[Sifra]] on ''[[Kedoshim]]'' 6</ref>; thus [[Maimonides]] argued that scissors could be used to cut off the sidelocks<ref>Maimonides, ''Mishneh Torah'', ''Tamid'':,'' 'Akkum'' 12:6</ref>. Nevertheless, conservative views, such as those of the [[Shulchan Aruch]], argued that cutting the sidelocks was a [[heathen]] practice, and therefore they shouldn't be cut by any mechanism<ref>''Shulchan Aruch'', [[Yoreh De'ah|Yoreh Deah]]:181</ref>.
However, because the biblical prohibition against shaving uses the Hebrew word ''gelech'' (''גלח''), which refers to shaving with a blade against the skin, [[Talmud]]ic rabbis interpreted it to ''only'' refer to single-bladed [[razor]]s, and ''only'' to situations that involve the hair being cut close to the roots, in a smooth manner<ref>''Makkot'' 3:5</ref><ref>[[Sifra]] on ''[[Kedoshim]]'' 6</ref>; thus [[Maimonides]] argued that scissors could be used to cut off the sidelocks<ref>Maimonides, ''Mishneh Torah'', ''Tamid'':,'' 'Akkum'' 12:6</ref>. Nevertheless, conservative views, such as those of the [[Shulchan Aruch]], argued that cutting the sidelocks was a [[heathen]] practice, and therefore they shouldn't be cut by any mechanism<ref>''Shulchan Aruch'', [[Yoreh De'ah|Yoreh Deah]]:181</ref>.


==In practice==
==In practice==
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The [[Zohar]], one of the primary sources of [[Kabbalah]] (a form of Jewish [[mysticism]]), strongly discouraged the removal of sidelocks. Kabbalistic teachings gradually spread into [[Slav|Slavonic]] lands, and ''payot'' were worn there for many centuries, more so than elsewhere, but [[Nicholas I of Russia|Tzar Nicholas I]] forbade the practice from [[Russia]] in 1845<ref>''Jewish Encyclopedia''</ref>; the Tzar's prohibition was physically enforced, but ''payot'' remained popular<ref>''Jewish Encyclopedia''</ref>. In the [[Crimea]], [[Crimean Karaites]] did not wear ''payot'', and the [[Crimean Tatars]] consequently referred to them as ''zuluflı çufutlar'', meaning ''Jews without payot'', to distinguish them from the [[Krymchak]]s, referred to as ''zulufsız çufutlar'', meaning ''Jews with payot''.
The [[Zohar]], one of the primary sources of [[Kabbalah]] (a form of Jewish [[mysticism]]), strongly discouraged the removal of sidelocks. Kabbalistic teachings gradually spread into [[Slav|Slavonic]] lands, and ''payot'' were worn there for many centuries, more so than elsewhere, but [[Nicholas I of Russia|Tzar Nicholas I]] forbade the practice from [[Russia]] in 1845<ref>''Jewish Encyclopedia''</ref>; the Tzar's prohibition was physically enforced, but ''payot'' remained popular<ref>''Jewish Encyclopedia''</ref>. In the [[Crimea]], [[Crimean Karaites]] did not wear ''payot'', and the [[Crimean Tatars]] consequently referred to them as ''zuluflı çufutlar'', meaning ''Jews without payot'', to distinguish them from the [[Krymchak]]s, referred to as ''zulufsız çufutlar'', meaning ''Jews with payot''.


⚫
[[Image:Mori-YosephSaleh--1888---1999-.jpg|thumb|200px|right|Mori Yoseph Selah (1888-1999) with Yemenite style Simmonim (Payot).]]
The [[Hasidic Judaism|Hasidic]] and [[Temani|Yemenite]] Jews generally follow Kabbalistic practices more closely than Jews of other backgrounds, and consequently let their side hair grow particularly long. Within Hasidic Judaism the prohibition is strictly observed, and sidelocks are traditionally requred to be grown without cutting, leading to very long sidelocks; many Hasidic Jews also grow their sidelocks long in order to emphasise their cultural identity. In the wider [[Haredi Judaism|Haredi community]], the prohibition isn't followed so strictly, but quite a few men still grow sidelocks; these are either shortened, and tucked behind the ears, or grown long, and curled to reduce the practical length or rolled up and placed behind their ears.
The [[Hasidic Judaism|Hasidic]] and [[Temani|Yemenite]] Jews generally follow Kabbalistic practices more closely than Jews of other backgrounds, and consequently let their side hair grow particularly long. Within Hasidic Judaism the prohibition is strictly observed, and sidelocks are traditionally requred to be grown without cutting, leading to very long sidelocks; many Hasidic Jews also grow their sidelocks long in order to emphasise their cultural identity. In the wider [[Haredi Judaism|Haredi community]], the prohibition isn't followed so strictly, but quite a few men still grow sidelocks; these are either shortened, and tucked behind the ears, or grown long, and curled to reduce the practical length or rolled up and placed behind their ears.


[[Image:payot.JPG|thumb|left|Example of traditional [[Ashkenazi]] payot]]
⚫
[[Image:Mori-YosephSaleh--1888---1999-.jpg|thumb|200px|right|Mori Yoseph Selah (1888-1999) with Yemenite style ''Simmanim'' (''Payot'').]]
Although no part of Jewish law regulates the exact style for sidelocks, the Yemenite Jews have a distinctive traditional style, as do certain dynasties within Hasidic Judaism:
Although no part of Jewish law regulates the exact style for sidelocks, the Yemenite Jews have a distinctive traditional style, as do certain dynasties within Hasidic Judaism:
*[[Yemenite Jews|Yemenite]] - The Yemenites wear distinctive long and thin twisted locks, often reaching to the upper arm. The actual area where the hair grows and where the ringlet begins is neat and tidy. Since the Yemenite Jews are one of the most historically isolated Jewish communities, and one of the oldest, a number of claims have been raised that their style of ''payot'' must have been the style which was used in [[Judah]], prior to the destruction of the [[Second Temple]].
*[[Yemenite Jews|Yemenite]] - The Yemenites wear distinctive long and thin twisted locks, often reaching to the upper arm. The actual area where the hair grows and where the ringlet begins is neat and tidy. Since the Yemenite Jews are one of the most historically isolated Jewish communities, and one of the oldest, a number of claims have been raised that their style of ''payot'' must have been the style which was used in [[Judah]], prior to the destruction of the [[Second Temple]].
*[[Breslov (Hasidic dynasty)|Breslov]] - The Breslov dynasty of Hasidic Jews sport long and thin locks, differing from the Yemenite style in that the upper section, where the hair actually grows, is much more thick and frizzy before descending into the actual locks.
*[[Breslov (Hasidic dynasty)|Breslov]] - The Breslov dynasty of Hasidic Jews sport long and thin locks, differing from the Yemenite style in that the upper section, where the hair actually grows, is much more thick and frizzy before descending into the actual locks.
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*[[Skver]] - The Skver dynasty twist their sidelocks into a tight coil, and leave them protruding in front of the ear.
*[[Skver]] - The Skver dynasty twist their sidelocks into a tight coil, and leave them protruding in front of the ear.


The [[Lithuanian Jews]] also retain sidelocks to a degree, in a small number of variant styles:
The [[Lithuanian Jews]] were less influenced by Kabbalistic practises, but still retain sidelocks to a degree, in a small number of variant styles:
*Lithuanian - The Lithuanian Jews often cut their sidelocks, but leave a few short strands uncut, and neatly place them behind the ear; this style is most commonly found among [[yeshiva]] students, who sometimes remove the uncut strands when they have grown sideburns.
*Lithuanian - The Lithuanian Jews often cut their sidelocks, but leave a few short strands uncut, and neatly place them behind the ear; this style is most commonly found among [[yeshiva]] students, who sometimes remove the uncut strands when they have grown sideburns.
*[[Brisk yeshivas and methods|Brisk]] – The Brisk movement, which is [[Misnagdim|in distinct opposition to Hasidic Judaism]], brush their hair straight down, usually so that it reaches to the ear lobe; sometimes, some of the sidelock is not cut, and is curled back behind the ear.
*[[Brisk yeshivas and methods|Brisk]] – The Brisk movement, which is [[Misnagdim|in distinct opposition to Hasidic Judaism]], brush their hair straight down, usually so that it reaches to the ear lobe; sometimes, some of the sidelock is not cut, and is curled back behind the ear.
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*[[Upsherin]]
*[[Upsherin]]
*[[613 mitzvot]]
*[[613 mitzvot]]
*[[Shaving in Judaism]]
* [[Rastafarian]]s also draw the Leviticus verse and Numbers 6:5 for the [[dreadlocks]] uncut hair style.
*[[Rastafarian]]s, who interpret the same biblical regulations to require hair to be worn in [[dreadlocks]].


== Notes ==
== References ==
{{reflist}}
<references/>


[[Category:Orthodox Judaism]]
[[Category:Orthodox Judaism]]

Revision as of 19:06, 7 October 2007

"Payos" redirects here. For Philippine fish aggregating device, see Payaos.
Payot
Halakhic texts relating to this article
Torah:Leviticus 19:27
Babylonian Talmud:Makkoth 20a
Mishneh Torah:Avodath Kokhavim 12:6
Shulchan Aruch:Yoreh Deah 181
File:RabbibeardS.jpg
Peyot tucked behind the ears

Payot (or payos, peiyoth, peyot, Template:Lang-he) is a Hebrew word, which literally translates into English as corners/sides/edges; in the context of Judaism, it is particularly used in relation to the head and face, denoting sidelocks, and sometimes also sideburns. Haredi, Yemenite, and Hasidic Jews often sport distinctive long curled payot, while those of Modern Orthodox Judaism and Conservative Judaism wear more varyingly sized sideburns; the Yemenite Jews refer to their sidelocks as simanim, literally meaning signs, because the sidelocks were historically the only feature which differentiated them from Yemenite Muslims. The practice of wearing payot is one of the consequences of Jewish beliefs about shaving.

In the Bible

The Holiness Code of the Torah appears to completely forbid the shaving of the corners of the head[1]; as with many other parts of the Holiness Code, the Book of Ezekiel describes similar regulations, stating that the priests should not shave their heads, or let their locks grow long[2]. However, there were clearly exceptions, with the Book of Ezekiel itself adding that priests should keep their hair trimmed[3], and the Priestly Code of the Torah arguing that, in certain cases of tzaraath, the hair should be completely shaved away[4]. The Priestly Code additionally requires that Nazarites shave their heads, 7 days after any contact with corpses[5], and the Deuteronomic Code compels captive women to shave their head after the conclusion of mourning for their parents[6]

Origin

According to biblical scholars, the shaving of hair was originally a mourning custom[7], which, according to the Book of Jeremiah, was also practiced by Arabic tribes[8][9][10] (although some ancient manuscripts of the text read live in remote places rather than clip the corners of their hair). Biblical scholars think that the regulations against shaving hair may be an attack on the practice of offering hair to the dead, which was performed in the belief that it would obtain protection in sheol[11]; Nazarites shaved after contact with a corpse, captive women shaved after mourning the death of their parents, and the general prohibition in the Holiness Code is immediately followed by a rule against people cutting their own bodies for the benefit of the dead[12].

Textual scholars date the Priestly Source, and the Holiness and Priestly Codes within it, to the late 7th century or later[13]; it appears that before this time, the shaving of the head during mourning was permitted, and even encouraged[14]. The Book of Amos, which is dated by textual scholars to the mid 7th century[15], as well as the Books of Isaiah and of Micah, which textual scholars date to a slightly later period, portray Yahweh as instructing the Israelites to shave their head as an act of mourning[16][17][18]:

...Yahweh... called you to weep and mourn. He told you to shave your heads in sorrow for your sins-[19]

In rabbinical literature of the Classical and Middle Ages

The forbidding of shaving the corners of the head was interpreted by the Mishnah as prohibiting the hair at the temples being cut so that the hairline was a straight line from behind the ears to the forehead[20]; the corners - payot - were defined as the hair from around and above the ears, to the same level as the nose. The Mishnah interpreted the regulation to only apply to males; in response to the Mishnaic definition and the biblical proscription, many Jewish men allowed their hair to grow, and hang down in curls or ringlets[21].

However, because the biblical prohibition against shaving uses the Hebrew word gelech (גלח), which refers to shaving with a blade against the skin, Talmudic rabbis interpreted it to only refer to single-bladed razors, and only to situations that involve the hair being cut close to the roots, in a smooth manner[22][23]; thus Maimonides argued that scissors could be used to cut off the sidelocks[24]. Nevertheless, conservative views, such as those of the Shulchan Aruch, argued that cutting the sidelocks was a heathen practice, and therefore they shouldn't be cut by any mechanism[25].

In practice

The Zohar, one of the primary sources of Kabbalah (a form of Jewish mysticism), strongly discouraged the removal of sidelocks. Kabbalistic teachings gradually spread into Slavonic lands, and payot were worn there for many centuries, more so than elsewhere, but Tzar Nicholas I forbade the practice from Russia in 1845[26]; the Tzar's prohibition was physically enforced, but payot remained popular[27]. In the Crimea, Crimean Karaites did not wear payot, and the Crimean Tatars consequently referred to them as zuluflı çufutlar, meaning Jews without payot, to distinguish them from the Krymchaks, referred to as zulufsız çufutlar, meaning Jews with payot.

File:Mori-YosephSaleh--1888---1999-.jpg
Mori Yoseph Selah (1888-1999) with Yemenite style Simmonim (Payot).

The Hasidic and Yemenite Jews generally follow Kabbalistic practices more closely than Jews of other backgrounds, and consequently let their side hair grow particularly long. Within Hasidic Judaism the prohibition is strictly observed, and sidelocks are traditionally requred to be grown without cutting, leading to very long sidelocks; many Hasidic Jews also grow their sidelocks long in order to emphasise their cultural identity. In the wider Haredi community, the prohibition isn't followed so strictly, but quite a few men still grow sidelocks; these are either shortened, and tucked behind the ears, or grown long, and curled to reduce the practical length or rolled up and placed behind their ears.

File:Payot.JPG
Example of traditional Ashkenazi payot

Although no part of Jewish law regulates the exact style for sidelocks, the Yemenite Jews have a distinctive traditional style, as do certain dynasties within Hasidic Judaism:

  • Yemenite - The Yemenites wear distinctive long and thin twisted locks, often reaching to the upper arm. The actual area where the hair grows and where the ringlet begins is neat and tidy. Since the Yemenite Jews are one of the most historically isolated Jewish communities, and one of the oldest, a number of claims have been raised that their style of payot must have been the style which was used in Judah, prior to the destruction of the Second Temple.
  • Breslov - The Breslov dynasty of Hasidic Jews sport long and thin locks, differing from the Yemenite style in that the upper section, where the hair actually grows, is much more thick and frizzy before descending into the actual locks.
  • Belz - The Belz dynasty wrap their sidelocks around their ears, for a number of times.
  • Gur - The Ger dynasty raise their sidelocks from the temples and tuck them under a yarmulke. The Ger dynasty was almost annihilated by the holocaust, and most of the survivors moved to Jerusalem; their sidelock style originated in their native Poland as a mechanism to avoid antagonism from non-Jews, and consequently it hasn't usually been followed since the relocation to Jerusalem.
  • Skver - The Skver dynasty twist their sidelocks into a tight coil, and leave them protruding in front of the ear.

The Lithuanian Jews were less influenced by Kabbalistic practises, but still retain sidelocks to a degree, in a small number of variant styles:

  • Lithuanian - The Lithuanian Jews often cut their sidelocks, but leave a few short strands uncut, and neatly place them behind the ear; this style is most commonly found among yeshiva students, who sometimes remove the uncut strands when they have grown sideburns.
  • Brisk – The Brisk movement, which is in distinct opposition to Hasidic Judaism, brush their hair straight down, usually so that it reaches to the ear lobe; sometimes, some of the sidelock is not cut, and is curled back behind the ear.

See also

References

  1. ^ Leviticus 19:27
  2. ^ Ezekiel 44:20
  3. ^ Ezekiel 44:20
  4. ^ Leviticus 14:9
  5. ^ Numbers 6:9
  6. ^ Deuteronomy 21:12
  7. ^ Peake's commentary on the Bible
  8. ^ Jeremiah 9:26
  9. ^ Jeremiah 25:23
  10. ^ Jeremiah 49:32
  11. ^ Peake's commentary on the Bible
  12. ^ Leviticus 19:28
  13. ^ Richard Elliott Friedman, Who wrote the Bible
  14. ^ Peake's commentary on the Bible
  15. ^ Peake's commentary on the Bible
  16. ^ Micah 1:16
  17. ^ Isaiah 22:12
  18. ^ Amos 8:9–10
  19. ^ Isaiah 22:12
  20. ^ Makkot 20b
  21. ^ Jewish Encyclopedia
  22. ^ Makkot 3:5
  23. ^ Sifra on Kedoshim 6
  24. ^ Maimonides, Mishneh Torah, Tamid:, 'Akkum 12:6
  25. ^ Shulchan Aruch, Yoreh Deah:181
  26. ^ Jewish Encyclopedia
  27. ^ Jewish Encyclopedia
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