web analytics
May 24, 2013 /15 Sivan, 5773
At a Glance ▼
Judaism
Sponsored Post
The Tosfos Yomtov was convinced that the death of 300,000 –600,000 Jews during the Chmielnicki massacres of 1648-49 were because of improper Tefila. Communicated: Tefilla

Chillul Tefila Bifarhesia, as well as halachicly challenged verbiage and dress, are external manifestations of a critical lack of personal yiras shomayim which has lethal consequences.



Q & A: Incongruous And Unbecoming (Part II)


Latest update: May 19th, 2013
tell a friend
QuestionsandAnswers-logo

Question: Lately I’ve seen some young men who, though they wear a yarmulke, have ponytails or long unruly hair. I’ve even seen some ear piercings. Somehow I find this behavior to be incongruous. My real problem is that my own nephew and a few of his friends wear their hair in this manner. Even though his parents look upon it as a passing fad, I am at a loss to understand such behavior. Luckily, whether right or wrong, I’ve held my tongue. I wonder what the proper positive action to take is in this matter.

No Name Please

(Via E-Mail)

Answer: I understand that you are a truly caring person and have held your tongue despite personal agitation. Hopefully as we delve into this matter we will come to a better understanding and help formulate a proper response.

Parshat Acharei Mot includes the verse (Leviticus 18:3), “Kma’aseh eretz mitzrayim…u’chema’aseh eretz cana’an…lo ta’asu u’bechukoteihem lo telechu – Like the practice of the land of Egypt…and of the land of Canaan…you shall not do, and in their ways you shall not walk [go].” Rashi (ad loc.) at first seems to limit the prohibition to practices found in these two most corrupt lands, but then adds that “in their ways” refers to going to theaters and stadiums, which would apply to all lands. Rashi refers to the Gemara (Shabbos 67a and Jerusalem Talmud Shabbos 6:9) where our sages mention various behaviors as being “darkei ha’amori – the ways of the Amorites,” one of the nations inhabiting the land of Canaan,” and thus forbidden. These behaviors – such as carrying a fox’s tooth or similar arbitrary amulet (either for idolatry or superstition) – were not exclusive to the Amorites and were practiced widely. Indeed, even some people today practice them.

Rambam (Hilchot Avodat Kochavim 11:1) explains based on the above biblical verse that we are not to appear like them in dress, hair and similar matters. He allows one who mingles with the secular authorities (11:3) to dress as necessary. The Mechaber (Yoreh Deah 179:1-2) rules accordingly. Rema (ad loc. 179:2) notes that the obligation not to copy idolators (which today essentially means gentile society) applies only when a practice is done for pritzut (licentiousness) or superstition; other practices (other than those forbidden elsewhere in the Torah) would be allowed. It seems we are not required to be different from society in general, rather we are to avoid pagan and heathen behavior whose roots may be in animist or idol worship.

 

* * *

Now let us turn to the matter of hair and what might be considered darkei Amori. The Gemara (Bava Kamma 83a) cites a baraita about having one’s hair cut in a komi style. Rashi (ad loc. s.v. “ha’mesaper komi,” “mi’darkei ha’amori”) offers two views as to what constitutes the forbidden style of komi. One view is that the hair is cut in front, leaving a beloriyoth – a specific pattern of hair growth (as we will explain further) behind it, or, according to Teshuvat Geonim, having it done in the style of the Romans, which is to shave the hair above the ears (leaving locks of hair around the head like a crown).

The Gemara there notes that Abtulmus b. Reuven was nevertheless permitted to go with his hair cut in this manner because of his need to mingle with those in authority. Since this prohibition to grow a beloriyoth is not explicitly stated in the Torah – rather the Sages sought to prohibit any practice that appears to mimic the ways of heathens – it is not in effect in cases where there is a communal need; thus someone who is advocating for the needs of the community may have a beloriyoth.

The same baraita also notes that members of the house of Rabban Gamliel were permitted to sit with the authorities and discuss Greek philosophy. Thus cutting one’s hair in a heathen manner (possibly dressing like them too) and participating in philosophical discussions were allowed, not only to avoid censure, but also to promote the success of their endeavors. (It is also possibly allowed for personal endeavors such as attaining a parnassa since this personal endeavor is an indirect public good inasmuch as it relieves a burden from the communal chest.)

The exact definition of a beloriyoth depends on a dispute among halachic authorities in the explanation of the Mishnah in Avodah Zara 8a. The Mishnah states that the day a heathen cuts his beloriyoth was considered to be a festival for his idolatry. Rashi (s.v. “beloriyoth”) explains that the heathens would, on a regular basis, shave their hair in the front but leave hair in the back. However, once a year they would shave off the hair in the back as well and on that day they would hold a celebration to their gods. The hair in the back was called the beloriyoth. Rashi in Bava Kamma, as we noted above (83a s.v. “midarchei amori”) also mentions the opinion held by Teshuvat Geonim that heathens would shave the hair above their ears. Thus, according to Rashi, it would seem that this prohibition does not refer to growing long hair in the front of the head since this was clearly not the specified practice.

Rambam’s opinion (Hilchos Avodah Zara 11:1) remains a matter of dispute. Some authorities (Beth Yosef, ibid.) maintain that Rambam only forbids shaving the entire head except for the hair in the middle of the crown of the head, or shaving the hair in front and leaving hair in back. There is no prohibition, however, against allowing the hair in front to grow.

The Pri Chadash (Kuntres Mayim Chayyim on Rambam, Hilchos Avodah Zara 11) maintains that according to Rambam, heathens wore their hair long, loose on top and braided underneath, and wearing such a hairstyle would be considered following the ways of the Amorites, and is forbidden. Others (Bach Y.D. 178; Machatzis HaShekel, Orach Chayyim 27) maintain that according to Rambam, someone who grows long bangs or forelocks also transgresses this prohibition.

Some would wish to interpret from the Mishnah Berurah (Orach Chayyim 27:15) that he is of the same view. Yet, he mentions hair on the forehead only when discussing whether hair is considered a chatzitzah, an interposition between the tefillin shel rosh and the forehead in placement of the tefillin.

We find that the gaon Rabbi Yom Tov Lipman Heller (Divrei Chamudot to Rosh, Halachot Ketanot, Hilchot Tefillin, found in our Vilna Shas at the end of Menachot), in the course of his discussion of this matter cites a contrary view found in Teshuvot Rashba. Rashba states that there is a view that a hat or head covering (and surely one’s own hair) might not necessarily constitute a chatzitzah under the tefillin shel rosh. He also cites the Jerusalem Talmud saying that we should see what the preponderance of people do (compare B.T. Berachot 45a). Thus, according to this view, one’s own hair would not constitute a chatzitzah, seemingly causing no problems with growing the front of one’s hair. Today we do see that to have some hair in the front is common practice.

 

(To be continued)

tell a friend

About the Author: Rabbi Yaakov Klass, rav of Congregation K’hal Bnei Matisyahu in Flatbush, Brooklyn, is Torah Editor of The Jewish Press. He can be contacted at yklass@jewishpress.com.


You might also be interested in:


no comments

You must log in to post a comment.

SocialTwist Tell-a-Friend

Current Top Story
Rep. John Conyers, D-Mich
Rep. John Conyers Apologizes for Louis Farrakhan’s Antisemitic Remarks
Latest Judaism Stories
Leff-052413
Judaism → Parsha

Do you say Shema before you go to sleep? I’m sure you do.

But perhaps you, like many, feel too tired at night to say the entire tefillah of Kri’as Shema as it appears in the siddur. If you do say the entire tefillah, you will recognize a pasuk in this week’s Haftorah. And if you don’t say the whole Kri’as Shema al Hamitah, perhaps after this column, you’ll re-consider and find yourself connecting with the following very comforting pasuk.

Niehaus-052413
Judaism → Parsha

The sand is rapidly running through the hourglass, as the centrifuges in the secret Iranian nuclear plants spin furiously. It is quite clear that the Iranians are on the brink of attaining nuclear capability, and we are well aware of the danger that would face Klal Yisroel in that event, chas v’sholom. All the sanctions, threats, and computer worm attacks do not seem to be stopping them, and it is terrifying. And when we see how vulnerable we are to terrorist attacks anywhere in the world, we become even more terrified.

The-Shmuz
Judaism → Parsha

Miriam spoke disparagingly about Moshe Rabbeinu. Because of this, she contracted tzaras, and for seven days she was sent outside the camp of Israel.

Business-Halacha-logo
Judaism → Halacha & Hashkafa

Samuel Scherr was a very successful businessman. He also was generous and would share of his wealth with others. In this way, he became the uncle of favor to his nieces and nephews, whom he would frequently shower with gifts.

Judaism → Halacha & Hashkafa

Detached Or Unrelated
‘He Made An Asheirah Tree Into a Ladder…’
(Eruvin 78b)

Judaism → Parsha

In this week’s parshah we read about the individuals who were tamei and thus could not bring the korban Pesach. They approached Moshe Rabbeinu and asked him whether there was anything they could do to bring the korban. Ultimately, Hashem told Moshe that they should bring a korban a month after Pesach, on the 14th of Iyar.

Judaism → Ask the Rabbi

Question: As Shavuot is fast approaching – a holiday on which we dwell on the story of Ruth and the origins of the royal house of David – I was wondering if you could help me resolve something. Some people say that Rabbi Yehudah HaNassi, the redactor of the six orders of the Mishnah and a scion of King David, purposely kept any mention of Chanukah and the Hasmonean kings out of the Mishnah because the Hasmoneans improperly crowned themselves and ignored the rule that all Jewish kings are supposed to come from the tribe of Yehudah. Is this true?

Menachem
(Via E-Mail)

Judaism → Halacha & Hashkafa

One of the thirty-nine prohibited melachot on Shabbat is carrying an object from a private domain, reshut hayachid, to a public domain, reshut harabim, or carrying an object a distance of four amot, six to eight feet, in a reshut harabim. The Torah does permit, however, carrying within the reshut hayachid itself. The definition of a reshut hayachid and a reshut harabim is crucial, therefore, to the laws of carrying on Shabbat.

Judaism → Halacha & Hashkafa

Question: The Midrash notes that the song the Jews sang after they crossed the Red Sea (“Az Yashir”) was unique; its likes had never been heard before in the world. Our Sages even refer to it as a shirah chadashah, a “new song.” What made “Az Yashir” so unique and in what sense was it a “new song”?

Judaism → Columns → Lessons In Emunah

The rav was not a wealthy man, but earned enough to live comfortably. He earned his money by serving as the rav of a religious community in Yerushalayim. He also received some royalties from sefarim he had written over the years. He was well known, and many people approached him for a berachah, advice and help. They were not turned away.

Judaism → Columns → Rabbi Lord Jonathan Sacks

Tanach, the Hebrew Bible, is remarkable for the extreme realism with which it portrays human character. Its heroes are not superhuman. Its non-heroes are not archetypal villains. The best have failings; the worst often have saving virtues. I know of no other religious literature quite like it.

Judaism → Rebbetzin's Viewpoint

Last week I shared a letter from a newly observant Jewish woman. She and her husband reside in a small suburban community outside of Los Angeles. Last year they came to consult with me on a personal religious issue. While they were both ba’alei teshuvah, there was one fine difference between them. He had become a ba’al teshuvah earlier than she and was therefore somewhat more settled in an observant lifestyle.

Judaism → Torah

I watch my children use blocks to build a large structure, observing the trepidation with which they add each block. As the structure becomes larger there is a greater risk of it collapsing, thus bringing an end to an hour of playful labor. I anticipate what will happen when one child adds a block to the top floor, compromising the integrity of the building and resulting in the collapse of the entire structure. The argument that ensues is predictable, as each child blames the other for “ruining” the fun. As an adult, I wonder about the need to attribute blame. Will assigning blame be instrumental in rebuilding the structure?

Judaism → Parsha

In this week’s parshah the Torah discusses the halachos of when one steals from another and when confronted in beis din, the thief swears falsely with his denial that he stole. This parshah was already taught in parshas Vayikra; however, there are two halachos that the Torah adds in this parshah to this topic.

Judaism → Halacha & Hashkafa

In order to carry from one’s home into the street (even when the area is enclosed by a properly constructed eruv), the eruvin ceremony must be performed. This ceremony involves the placing of food in one designated home on behalf of all Sabbath observers in the enclosed area. In order for the eruvin ceremony to be valid, however, it must be performed on behalf of all owners of streets and homes in the enclosed area.

More Articles from Rabbi Yaakov Klass
QuestionsandAnswers-logo
Judaism → Ask the Rabbi

Question: As Shavuot is fast approaching – a holiday on which we dwell on the story of Ruth and the origins of the royal house of David – I was wondering if you could help me resolve something. Some people say that Rabbi Yehudah HaNassi, the redactor of the six orders of the Mishnah and a scion of King David, purposely kept any mention of Chanukah and the Hasmonean kings out of the Mishnah because the Hasmoneans improperly crowned themselves and ignored the rule that all Jewish kings are supposed to come from the tribe of Yehudah. Is this true?

Menachem
(Via E-Mail)

Judaism → Ask the Rabbi

Question: As Shavuot is fast approaching – a holiday on which we dwell on the story of Ruth and the origins of the royal house of David – I was wondering if you could help me resolve something. Some people say that Rabbi Yehudah HaNassi, the redactor of the six orders of the Mishnah and a scion of King David, purposely kept any mention of Chanukah and the Hasmonean kings out of the Mishnah because the Hasmoneans improperly crowned themselves and ignored the rule that all Jewish kings are supposed to come from the tribe of Yehudah. Is this true?

Menachem
(Via E-Mail)

Judaism → Ask the Rabbi

Question: As the shamash in a small community shul with an aging population, I am faced with numerous challenges. The following is only one of them. During sefirah, different people daven for the amud for Ma’ariv. Once, a bar mitzvah was one of them. On another occasion, a very recent ger lead the service. Were these individuals allowed to lead the congregation in counting sefirah? I also wonder, in general, if everyone should be trusted to lead the counting. What if someone forgot to count on one of the previous nights but does not inform anyone of this?

No Name
(Via E-Mail)

Judaism → Ask the Rabbi

Question: As the shamash in a small community shul with an aging population, I am faced with numerous challenges. The following is only one of them. During sefirah, different people daven for the amud for Ma’ariv. Once, a bar mitzvah was one of them. On another occasion, a very recent ger lead the service. Were these individuals allowed to lead the congregation in counting sefirah? I also wonder, in general, if everyone should be trusted to lead the counting. What if someone forgot to count on one of the previous nights but does not inform anyone of this?

No Name
(Via E-Mail)

    Latest Poll

    If you could only choose one of the following scenarios regarding Chareidi IDF service, which would you choose?





    View Results

    Loading ... Loading ...

Printed from: http://www.jewishpress.com/judaism/ask-the-rabbi/q-a-incongruous-and-unbecoming-part-ii/2011/10/26/

Scan this QR code to visit this page online:

Related posts:

  1. Is A Human Kosher?
  2. Daf Yomi
  3. Can One Marry A Married Woman?
Close