web analytics
April 23, 2014 / 23 Nisan, 5774
At a Glance
Judaism
Sponsored Post
Spa 1.2 Combining Modern Living in Traditional Jerusalem

A unique and prestigious residential project in now being built in Mekor Haim Street in Jerusalem.



Q & A: Incongruous And Unbecoming (Part IV)


QuestionsandAnswers-logo

Share Button

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: 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 classify various idolatrous and superstitious acts as being “darkei ha’amori – the ways of the Amorites” (although they were not exclusive to that nation).

Rambam (Hilchot Avodat Kochavim 11:1) explains 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. We are not required to be different from society in general, rather we are to avoid pagan and heathen behavior.

Regarding hairstyle, the Gemara (Bava Kamma 83a) cites a baraita concerning cutting one’s hair in a komi style, which Rashi explains refers to leaving a beloriyoth on one’s head – a specific pattern of hair growth which leaves hair either only in the back or on the crown of the head. This hairstyle is associated with idol worship (see the Avodah Zarah 8a). Rambam’s opinion (Hilchos Avodah Zarah 11:1) is unclear: some say he did not prohibit growing bangs or forelocks while others (Bach, Y.D. 178; Machatzis HaShekel, Orach Chayyim 27) maintain that he did.

The Mishnah Berurah (Orach Chayyim 27:15) only discusses hair as a potential chatzitza between the tefillin shel rosh and one’s head. Rabbi Yom Tov Lipman Heller (Divrei Chamudot, in Vilna Shas at the end of tractate Menachot) cites Rashba’s view that a head covering (and surely one’s own hair) is not necessarily a chatzitza. Rashba also cites the Jerusalem Talmud which states that we see what the preponderance of people do (compare B.T. Berachot 45a) and act accordingly. Today we see that many people grow their hair in the place where the tefillin shel rosh is placed.

The prohibition of darkei ha’amori applies even today if the practice in question maintains a semblance of idol worship. Many practices, however, with pagan origins are now practiced by the masses who ascribe no idolatory or superstitious purpose to them; these practices are permitted.

When there are specific differences between Jewish and gentile attire in a given society, more stringencies apply, as related in the Gemara (Sanhedrin 74a-b). In Nefesh Harav, Rabbi Hershel Schachter, rosh yeshiva and rosh kollel at Yeshiva University quotes his rebbe, Rabbi J. B. Soloveitchik, zt”l, who related in the name of his father, Rabbi M. Soloveichik, zt”l that his great-grandfather (the Beis HaLevi) moved out of Poland for two years when Czar Nicholas decreed a change in Jewish attire in 1848 so as to avoid the decree.

Share Button

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.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

No Responses to “Q & A: Incongruous And Unbecoming (Part IV)”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Abbas and Hanieyh on poster, next to a picture of Arafat.
Kerry’s Talks Achieve Peace Between Hamas and Fatah
Latest Judaism Stories
Reiss-041814-King

Amazingly, each and every blade was green and moist as if it was just freshly cut.

PTI-041814

All the commentaries ask why Hashem focuses on the Exodus as opposed to saying, “I am Hashem who created the entire world.”

Leff-041814

Someone who focuses only on the bones of the Torah makes his bones dry and passionless.

The following is President Obama’s statement on Passover (April 14, 2014). As he has in the past, the President held an official Passover Seder at the White House. Michelle and I send our warmest greetings to all those celebrating Passover in the United States, in Israel, and around the world. On Tuesday, just as we […]

The tendency to rely on human beings rather than G-d has been our curse throughout the centuries.

“Who is wise? One who learns from each person” (Pirkei Avot 4:1)

In Judaism, to be without questions is a sign not of faith, but of lack of depth.

“I’ll try to help as we can,” said Mr. Goodman, “but we already made a special appeal this year. Let me see what other funds we have. I’ll be in touch with you in a day or two.”

Rashi is bothered by the expression Hashem used: “the Jews need only travel.”

Reckoning Time
‘Three Festivals, Even Out Of Order’
(Beizah 19b)

Two husbands were there to instruct us in Texas hold ‘em – and we needed them.

Question: Why do we start counting sefirat ha’omer in chutz la’aretz on the second night of Pesach when the omer in the times of the Beit Hamikdash was cut on Chol HaMoed?

M. Goldman
(Via E-Mail)

A few background principles regarding the prohibitions of chametz mixtures on Pesach may provide some shopping guidance.

According to the Rambam, the k’nas applies to any chametz on Pesach with which one could, in theory, transgress the aveirah – even if no transgression actually occurred.

She was followed by the shadows of the Six Million, by the ever so subtle awareness of their vanished presence.

More Articles from Rabbi Yaakov Klass
Questions-Answers-logo

Question: Why do we start counting sefirat ha’omer in chutz la’aretz on the second night of Pesach when the omer in the times of the Beit Hamikdash was cut on Chol HaMoed?

M. Goldman
(Via E-Mail)

Question: Why do we start counting sefirat ha’omer in chutz la’aretz on the second night of Pesach when the omer in the times of the Beit Hamikdash was cut on Chol HaMoed?

M. Goldman
(Via E-Mail)

Question: Why do we start counting sefirat ha’omer in chutz la’aretz on the second night of Pesach when the omer in the times of the Beit Hamikdash was cut on Chol HaMoed?

M. Goldman
(Via E-Mail)

Why does the Jewish leap year always consist of two Adars? Why specifically Adar?

Menachem
(Via E-Mail)

Why does the Jewish leap year always consist of two Adars? Why specifically Adar?

Menachem
(Via E-Mail)

    Latest Poll

    Now that Kerry's "Peace Talks" are apparently over, are you...?







    View Results

    Loading ... Loading ...

Printed from: http://www.jewishpress.com/judaism/ask-the-rabbi/q-a-incongruous-and-unbecoming-part-iv/2011/11/12/

Scan this QR code to visit this page online: