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One of the requirements for the tefillin shel rosh is that there be no chatzitza (interposition) between the tefillin and one’s head.1 Some authorities rule that excessively long hair is one such forbidden chatzitza.2 Others argue that since hair is a natural growth from the body, it is not considered to be a chatzitza no matter its length,3 and the halacha is essentially in accordance with this view.4

Nevertheless, the hairstyle referred to as a blurit in rabbinic literature does indeed constitute a forbidden chatzitza between the tefillin and the head.5 There is much discussion, however, as to exactly what a blurit hairstyle is. According to Rashi, it where the hair at the top of the head is shaved off and the hair on the back of the head is left to grow long.6 According to the Rambam, it is where the hair at the sides and back of the head are shaved off and the hair on the top of the head is left to grow long. This is similar to the “Mohawk” hairstyle. Alternatively, there are those who maintain that a blurit is where the hair at the front of the head is shaved from ear to ear, leaving the hair at the back of the head to grow long.7 There is also a view that a blurit is any excessive hair growth at the front of the head, especially when it is disproportionately longer than the hair at the back of the head.8

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One should always keep a clean, groomed and modest hairstyle. It is worth noting that besides the issue of chatzitza, long hair for men is also considered to be in the category of “the ways of women”9 and gentiles, both of whom Jewish men are forbidden to emulate.10 There are also kabbalistic reasons for men to consider keeping their hair short.11 Nevertheless, it is permissible to lend tefillin to a person who has long hair.12 Similarly, one should not overly rebuke someone who keeps their hair long.13

One should not intentionally brush loose and stray hairs into the area where the tefillin shel rosh is placed.14 In addition to the concern that such hair might be a chatzitza, long and bulky hair makes it difficult for the tefillin to remain fastened in place.15 One should not wear tefillin upon a toupee,16 though one may wear tefillin upon a permanent toupee or transplanted hair.17

A mourner18 whose hair grows long as a result of the prohibition against taking a haircut, or one who decides to become a nazir, is excused from any halachic concerns related to long hair or chatzitza.19 Although most chatzitza-related issues regarding tefillin concern the batim (boxes) rather than the straps,20 it is best to avoid chatzitzot between the straps and one’s skin as well.21 One should dry one’s hair well following a shower or immersion in a mikvah before putting on tefillin. This is because not only might water be considered a chatzitza between one’s head and the tefillin but also because it causes the tefillin boxes to quickly warp and decay.22

It would seem that lice constitute a forbidden chatzitza with regard to tefillin and, therefore, one who is suffering from lice should be sure to cure the problem as soon as possible.23 Similarly, dandruff should be combed out or otherwise tended to before putting on tefillin.24 One should also not have any hair spray or gel in one’s hair when putting on tefillin.25 Nevertheless, there is no problem with wearing tefillin upon hair that has been dyed, as the permanency of the dye does not render it a chatzitza.26 Loose hairs that remain after a haircut should be washed out before putting on tefillin.27 It is also important to ensure that one’s tefillin are clean, especially on the bottom side closest to the skin.28

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  1. OC 27:4.
  2. Kitzur Shulchan Aruch 10:6; Machatzit Hashekel 27:4; Mishna Berura 27:15; Yechave Da’at 2:22; Devar Chevron 3:277.
  3. Keren L’David 10; Eretz Hatzvi 10; Aruch Hashulchan, OC 27:14; Bnei Banim 1:6, 7.
  4. OC 27:9; Kitzur Shulchan Aruch 10:6; Halacha Berura 27:13.
  5. Mishna Berura 27:15.
  6. Rashi, Kiddushin 76b; Beit Yosef, YD 178.
  7. Rambam, Hilchot Avoda Zara 11:1.
  8. Bach, YD 178; Birkei Yosef, YD 178:1; Mishna Berura 27:15; Yechave Da’at 2:2.
  9. Devarim 22:5.
  10. Vayikra 18:3; Rambam, Hilchot Avodat Kochavim 11:1; YD 178:1; Teshuvot V’hanhagot 1:42. See also Sota 46b.
  11. Zohar, Ha’azinu; Rabbi Yehuda Hachassid 54.
  12. Eretz Tzvi 6; Keren L’David 10; Rivevot Ephraim 6:23.
  13. Teshuvot V’hanhagot 1:42.
  14. Aruch Hashulchan, OC 27:14.
  15. Mishna Berura 27:15.
  16. Ibid., 27:16. See also Igrot Moshe, OC 4:40.
  17. Igrot Moshe, OC 4:40:18; Rivevot Ephraim 3:38; Shraga Hameir 7:167.
  18. Rema, YD 390:4.
  19. Piskei Teshuvot 27, n. 72; Yechave Da’at 2:2.
  20. Rema, OC 27:4.
  21. Mishna Berura 27:15.
  22. Sha’arei Teshuva, OC 27:5.
  23. Mishna Berura 27:14, Aruch Hashulchan, OC 27:14.
  24. Halacha Berura 27:14.
  25. Kaf Hachaim, OC 27:17, 18.
  26. Pnei Aryeh 6.
  27. Torah Lishma 12; Halacha Berura 27:14. But see Tehilla L’David 27.
  28. Chayei Halevi 1:7.
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Rabbi Ari Enkin
Rabbi Ari Enkin, a resident of Ramat Beit Shemesh, is a researcher and writer of contemporary halachic issues. He teaches halacha, including semicha, one-on-one to people all over the world, online. He is also the author of the “Dalet Amot of Halacha” series (9 volumes), the rabbinic director of United with Israel, and a rebbe at a number of yeshivot and seminaries. Questions and feedback are welcomed: [email protected].