Mitzvotמצוות

The Source and Meaning of Upsherin

Sources exploring the origins and significance of the custom of not cutting a child's hair during the first three years of life. The sources connect this practice to biblical agricultural law and to kabbalistic understandings of hair as a symbol of spiritual strength and divine connection.

שערותיו של אדם הם כחו

3 sources · 2 verified

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What the sources say

The custom's deepest root lies in the laws of orlah: Vayikra 19:23-25 states that the fruit of a newly planted tree is forbidden for three years and may not be eaten, and Nitei Gavriel, Upsherin 1 concludes, on our reading of the cited page, that children are initiated into the parallel negative commandment of not rounding the corners of the head (pe'os), so that the first haircut is treated as an educational milestone tied to that prohibition — making Vayikra 19:23-25 the starting point for understanding the custom.

A second layer of meaning is supplied by Rabbeinu Bahya (Bamidbar 6:3), who teaches that a person's hair is bound up with their inner strength — as the verse about Shimshon illustrates — and that the commandment to let hair grow points to something spiritually significant about hair's connection to divine vitality, so that deliberately managing when and how it is first cut carries religious weight beyond the merely practical.

Source 1 · Tanach
Verified

Leviticus 19:23-25

ויקרא י״ט:כ״ג-כ״ה

Leviticus 19:23-25

The Torah prohibits eating fruit from a newly planted tree for its first three years and permits it in the fourth. Later sources connect this agricultural waiting period to the custom of not cutting a child’s hair during the first three years, though the verses themselves do not mention haircuts.

וְכִי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ וּנְטַעְתֶּם֙ כׇּל־עֵ֣ץ מַאֲכָ֔ל וַעֲרַלְתֶּ֥ם עׇרְלָת֖וֹ אֶת־פִּרְי֑וֹ שָׁלֹ֣שׁ שָׁנִ֗ים יִהְיֶ֥ה לָכֶ֛ם עֲרֵלִ֖ים לֹ֥א יֵאָכֵֽל׃

When you enter the land and plant any tree for food, you shall regard its fruit as forbidden. Three years it shall be forbidden for you, not to be eaten.

Source 2 · Rishonim
Verified

Rabbeinu Bahya, Bamidbar 6:3

רבנו בחיי, במדבר ו׳:ג׳

Rabbeinu Bahya, Bamidbar 6:3

A person's hair is like their strength, grows continually throughout life, and symbolizes the infinite branches and potencies of the divine name; therefore one is commanded to grow the hair of the head and warned not to cut it, as cutting it would be like severing God from His branches.

הוזהר מן היין וטומאת המת כדי להתרחק מן השמאל, הוזהר בתגלחת לפי ששערותיו של אדם הם כחו, וכן בשמשון (שופטים ט״ז:י״ז) אם גלחתי וסר ממני כחי, ואין להם סוף והם גדלים כל ימי חיי האדם גם אחר מותו אם יעמוד במקום לח, וכל זה ירמוז לענפי השם ונטיעותיו וכחותיו שהם הויות דקות ופנימיות והן עשויות כעין חוטי שלהביות המתפשטות לכל צד ואין להם סוף ותכלית ואין להם קץ, ועל כן נצטוה לגדלם, הוא שאמר גדל פרע שער ראשו

Source 3 · Acharonim
External

Nitei Gavriel, Upsherin 1

נטעי גבריאל, תגלחת הילדים סי׳ א׳

Nitei Gavriel, Upsherin 1

Children are educated into the negative commandment of not rounding the corners of their heads (peyos), and therefore the custom among most Jewish communities involves cutting the hair of boys as an educational practice.

א. מחנכים הבנים במצות לא תעשה של "לא תקיפו פאת ראשכם" א), ולכן המנהג ברוב תפוצות ישראל כשמספרים את הבנים

On this pageChapter 1, Section 1 states that children are initiated into the negative commandment of not rounding the corners of their heads (peyos). Consequently, the widespread custom across Jewish communities is to celebrate and carefully manage their first haircut (upsherin) as an educational milestone.

Nitei Gavriel, Upsherin 1 — page scan on HebrewBooks
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