PayotEdit
Payot are sidelocks worn by many men within various Jewish communities as a visible expression of adherence to biblical injunctions and traditional law. The practice, rooted in the Torah and interpreted through centuries of rabbinic scholarship, marks a deliberate separation from certain customary grooming styles. In different communities, payot vary in length and shape—from long curls that trail down the sides of the face to shorter, more subdued curls or even minimal hair near the temples. While most closely associated with Orthodox Judaism and Haredi Judaism, payot appear among diverse Judaism populations, including many Ashkenazi Jews, Sephardi Jews, and Mizrahi Jews who maintain distinct customs. The practice is not universal, and many Jews—especially those who are secular or reform-minded—do not observe it.
In Western societies and in the State of Israel, payot serve as a recognizable marker of religious identity and community affiliation. They intersect with questions of religious liberty, public life, and the degree to which long-standing cultural practices should be accommodated within pluralistic legal systems. The discussion around payot often touches broader debates about how freely individuals may express religious beliefs in schools, workplaces, and public institutions while maintaining social cohesion and equal civic rights.
Overview
Payot refer to the sidelocks that some Jewish men leave unshorn beside the temples, in accordance with biblical instruction. The biblical basis most commonly cited is Leviticus 19:27, which some readers interpret as a command not to shave the “sides of the head.” In practice, communities draw on Halakha—the body of rabbinic law and interpretation—to determine how the injunction is understood and applied. The result is a spectrum of practice rather than a single uniform custom: some communities cultivate pronounced, long payot; others favor shorter curls or trimmed looks that contrast with other grooming norms. The aesthetic and ritual significance of payot reinforces communal identity, piety, and the sense of belonging to a long historical tradition. See Leviticus 19:27 and Torah for the scriptural frame.
The practice is most visible within Orthodox Judaism and Haredi Judaism, where payot often accompany other distinctive attire and behavioral norms. Yet many Ashkenazi Jews, Sephardi Jews, and Mizrahi Jews observe some form of payot or related sidelocks to varying degrees, illustrating that the custom is a flexible marker of tradition rather than a monolithic rule. For a broader cultural context, see Judaism.
Variants and practices
Ashkenazi practice: In many Ashkenazi communities, payot are grown longer and may be allowed to hang down along the cheeks or be styled with curls. The appearance can be a pronounced sign of identity in public life.
Sephardi and Mizrahi practice: Among Sephardi and Mizrahi communities, payot styles vary more by country and family tradition, ranging from noticeable curls to more conservative, shorter sidelocks. These customs reflect a diversity of historical communities under the umbrella of Judaism.
Hasidic and other strict communities: In several Hasidic and other insular groups, payot are kept particularly long and may be styled to emphasize a clear separation from secular grooming norms. The emphasis is often on continuity with ancestral practice and communal discipline.
Non-observant and secular Jews: A substantial portion of Jews who identify culturally or ethnically with Judaism do not wear payot, reflecting a broader spectrum of religious observance within the Jewish world.
Historical and theological roots
The command attributed to not shaving the sides of the head is discussed in biblical exegesis and rabbinic literature. Over time, rabbinic authorities clarified how the injunction should be understood and implemented within daily life. The wear of payot became a visible sign of covenantal fidelity and a marker of belonging to a people with a long tradition of study, family formation, and communal discipline. The practice is tied to the categories of Halakha and to the living history of Judaism as it adapted to different diasporas and modern states.
Scholarly discussions often connect payot with broader questions about identity, modesty, and the boundaries between sacred and secular life. The variety of legitimate interpretations within Judaism demonstrates how a single scriptural idea can translate into multiple cultural expressions without compromising core beliefs.
In law and public life
Religious liberty and public expression: In liberal democracies and in Israel, individuals generally retain the right to observe religious customs, including the wearing of payot. Courts and legislatures typically balance this freedom with other interests, such as public safety, secular education, and gender equality. See Religious freedom and Israel law for context.
Education and public institutions: Where secular rules govern dress in schools or public service, payot have sometimes become focal points in debates over whether observant Jews may visibly express their faith. Proponents argue that permitting payot supports a pluralistic, tolerant society that respects conscience and tradition, while opponents may frame such symbols within broader debates about conformity and social integration. This tension is particularly pronounced in places with strong secular or anti-religious policies, such as the historical debates around laïcité in France and related policy discussions in other Western countries.
Military and national service: In contexts where compulsory service exists, countries and communities negotiate the accommodation of religious grooming as part of the duty to participate in national life. Supporters emphasize the principle that citizens should not be forced to set aside deeply held religious practices; critics may argue about uniform standards and public order. The resolution generally hinges on legal protections for religious expression and organizational policies that accommodate diverse practices.
Critiques and responses: Critics from some modern, progressive frames sometimes argue that long-standing religious dress can hinder social integration or equal treatment. From a position that emphasizes tradition and social continuity, proponents contend that the core value of religious liberty—allowing individuals to maintain their religious practices within a free society—preserves pluralism, stability, and intercommunal respect. They note that voluntary adherence to tradition reflects responsible citizenship rather than oppression, and that modern societies are equipped to respect diverse identities without requiring universal conformity.
Woke criticisms and counterpoints: Critics sometimes frame payot as emblematic of backward-looking or exclusionary norms. Proponents reply that respect for voluntary religious practice is a cornerstone of a free society: individuals should be free to maintain long-established customs that contribute to personal integrity, family life, and community cohesion. The defense rests on the principle that liberty does not require abandoning tradition; rather, it affords pluralism to flourish alongside a common civic life.