by Joseph T Farkasdi
I am not my hair, but my hair is a סימן about me! (סימן simàn, sign/symbol). Outside of their grammarian Hebrew, one of the most notable features of Yemenite Jews is the traditional פאות pe’òt / corners, sidelocks. As Chabad Lubavitch Rabbi Menachem Manis HaKohen Friedman put it, “I’m glad Judaism is not a religion.” For, if being Jewish were about theistic beliefs and representing one’s Jewishness as a statement of theological belief, then I as a religiously secular Jew would not be able to justify the wearing of pe’òt. Or, for that matter, just about anything “traditionally” Jewish, including liturgical blessings. But, lucky for us, Judaism is family, culture, language, ethical ideals, inherited ANE literature, and a plethora of traditions to choose from – that finds its evidence in every Jewish community around this world. And, of course, Judaism is about struggling with the expression of mitzvot within each of our lives, whether we consider them to be human inspired or ancestral deity demanded.
One might ask that, as a secular Jew – meaning, religious but non-theistic, why would I have any interest in sporting such an outwardly obvious Jewish identifier? Doesn’t it, in some way, force me to have to behave according to the religious behaviours of recognized theistic Jewish movements that mandate not cutting the payot? No, not necessarily. If the Yemenite Jews are any example in their outlook on pe’òt, which they call סימנים simanìm / signs, then they are inherently a visual sign of being a Jew. There are other examples of this quasi-ethnic quasi-religious nature to Jewishness, as well, such as the wearing of a טלית / talìt gadòl or talìt katàn. Outside of the Western civilizations, Jews are just Jews – not varying denominations based on levels of halakhic observance. In a Sephardic community, you either fulfill mitzvot or you do not, and the personal reasons behind these choices are not the issue. Rather, what the community does as a whole is what matters! Most will faithfully observe tradition, and non-observers are still part of the family. The community as a whole continues on being representative of Jewish beliefs, ethics, and values. In every representation of Judaism, from the devoutly secular to the devoutly religious, this true – for this is Judaism!
But, why do I, a non-theistic religious Jew – thus, a secular humanistic Jew, keep my pe’òt in its recognizable lengthened form? There has got to be something more to it, than just “it’s tradition,” right? The answer is, “yes.” For me, it’s about social justice, social equality, and the freedom to be authentically who you are and what you choose to represent within this world. Without shame, being an expression of ancestral ideals of survival and place within this world. It’s about standing up for the minority right to not have to conform to majority’s way of life or presentation within this world. It is about recognizing the diversity that nature has to offer by natural mandate, and, when so existing, that some societies allow for – at least on paper. It’s about recognizing that, whether you are religious or not, the hair style you present in this world as a representation of you and your ethnicity is authentically yours, and is your inherent right to represent to this world. Hopefully, it represents more than just you alone – for being about “We” is so vitally important in life! So, after a year of נזיר nazìr -style / monk, hermit -style, growing of hair, I have purified myself with a trip to the hair-cutting salon, but I have kept my פאות pe’òt long – for a purpose.
יוסף צפניהו פרקשדי
Joseph Tsefanyahu Farkasdi
Post Script: As an example of what I’m talking about, allow me to share the words of Rabbi Jack Abramowitz in his article “Almost Cut My Hair,” which so eloquently illuminates this point:
“Andrew Johnson, a high school wrestler at Buena Regional High School in New Jersey, was told that he could not compete at a December 19 meet in Atlantic County with his dreadlocks… This is a terrible story on many levels… I am not in a position to discuss the cultural significance of hair in the black community, but there are plenty of articles online for those who wish to learn more about that. I AM in the position to discuss the religious significance of hair, in a variety of traditions….
The religious significance of hair is no clearer than in the case of the nazir, who grew his hair as a part of his devotion to God, only to be shaved as part of his ultimate purification (Numbers 6:1-21). Orthodox Jews may be more sensitive to this particular issue because we’ve spent decades fighting for such rights as wearing a yarmulke in court, a beard on the police force or a shaitel in a driver’s license photo. But religious issues aside, who would be happy if their kid came home with an amateur haircut delivered by a gym teacher?
Was this a case of an adult (ab)using his authority to pressure a teen into making an important decision? Most definitely. Was it a case of racial bias? Quite possibly. Was it “just” a haircut? Very likely not. Hair carries a great degree of significance in many religious cultures. Whether it’s worn long or short, covered or uncovered, shaved off or never cut, the way in which one wears his hair may not be only a matter of self-expression, it may well be an expression of one’s faith.” – Rabbi Jack Abramowitz
Hence why, I have chosen to follow tradition, even as a non-theistic Jew, by keeping my peyos long. Why long? Not, just long enough?
“Although the minimum length of the peyos hairs is a ¼ inch, the minhag is to leave thicker and longer peyos. It is also a beautification of the mitzva for them to be noticeably longer than the rest of the hair, as an obvious sign of being a Yid.” – Rabbi Chaim Hillel Raskin, Rov of Anash in Petach Tikvah
https://www.ou.org/life/inspiration/almost-cut-my-hair/
Almost Cut My Hair
Rabbi Jack Abramowitz
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