2020/5780
Electric Shavers – Introductory Information
Now that we have clarified the Pei’ot issue, let us try to tackle the issue of electric shavers. Let us begin by presenting some basics regarding the prohibition to use a shaver.
A Jewish male shaving the five corners of his face with a razor violates the Torah’s prohibition, “Velo Tashchit Et Pe’at Zekanecha,” “And you shall not destroy the corner of your beard” (Vayikra 19:27). The Shulchan Aruch (Yoreh Deah 181:11) states (following the Rosh, Makkot 3:2-3 and Tur, Yoreh Deah 181) that since there are multiple opinions as to the exact parts of a man’s face that are considered the corners,[1] a man should not shave anywhere on one’s face with a razor. The Rama adds that this includes not shaving one’s throat[2].
The Gemara (Makkot 21a) makes a critical distinction between a razor (Taar) and scissors (Misparayim) – the Torah forbids a Taar because it is Giluach (shaving) with Hashchata (destruction). The Gemara arrives at this conclusion based on a comparison between Vayikra 19:27 which forbids destroying (Hashchata) the corners of the beard and Vayikra 21:5 which forbids shaving (Giluach) the corners of the beard. Thus, only Giluach that is Hashchata is forbidden. Scissors are permitted since it is a Giluach without Hashchata.
Misparayim K’Ein Taar
However, the matter does not end there. The Gemara (Nazir 40a) prohibits a Nazir to use a Misparayim K’Ein Taar, scissors that approximate a Ta’ar. However, the Gemara does not discuss whether a Misparayim K’Ein Taar is permitted for use on the face. This issue emerges as a critical point regarding the use of electric shavers.
Tosafot (Shevuot 2b s.v. Chayav), the Rosh (Makkot 3:2-3) and the Tur (Yoreh Deah 181) explicitly permit using Misparayim K’Ein Taar on his face. The Rambam (Hilchot Avodat Kochavim Perek 12) agrees. Thus, we are not surprised to find that the Shulchan Aruch (Yoreh Deah 181:10) permits shaving the face with a Misparayim K’Ein Taar. Moreover, the Rama and the major commentaries to the Shulchan Aruch such as the Shach, Taz, and the Vilna Gaon, do not express even a modicum of dissent.
However, the Chatam Sofer (Teshuvot Orach Chaim 154) and the Tzemach Tzedek (Teshuvot, Yoreh Deah 93) disagree and forbid using a Misparayim K’Ein Taar. Nonetheless, the authoritative Chochmat Adam (89:16) explicitly permits a Misparayim K’Ein Taar without a hint of hesitation.
Misparayim K’Ein Taar – How Close of a Shave?
An even more crucial question that is extremely relevant to the electric shaver controversy, is how close does a Misparayim K’Ein Taar get to the face? Tosafot (Nazir 40a s.v. UvTa’ar) describe the Misparayim K’Ein Taar as “uprooting the hair and destroying it from its root”. According to Tosafot, a Misparayim K’Ein Taar cuts as close as a blade but in the method of scissors. Rashi (ad. loc. s.v. Ela K’Ein Ta’ar), though, describes Misparayim K’Ein Ta’ar as cutting “close to its roots”.
Rashi might be understood as saying that a Misparayim K’Ein Taar gets close to the roots but does not eliminate them. Accordingly, Rashi might be understood as permitting a Misparayim K’Ein Taar only if it leaves a bit of hair. However, the fact that the Rishonim and Acharonim do not present Rashi and Tosafot as disagreeing, suggests that Rashi is to be understood as expressing the identical idea as Tosafot.
The Shach (Yoreh Deah 181:2) describes a Misparayim K’Ein Taar as “cutting with scissors close to the skin like a razor”. The Perisha (Yoreh De’ah 181:3) describes it as “cutting the entire hair until it is smooth as it was shaved with a razor”. The Chochmat Adam simply describes Misparayim K’Ein Taar as cutting “close to the skin”.
While one may view the Perisha as subscribing to the view of Tosafot and the Shach and Chochmat Adam to the approach of Rashi, the fact that the classic Acharonim have not posited such a Machloket indicates that the Perisha, Shach and Chochmat Adam are describing the same phenomenon in different ways.
Kabalistic Perspectives
The Baeir Heiteiv (Yoreh Deah 181:5) notes that the Ari z”l refrained from cutting his beard even with scissors. The Ari’s Kabalistic approach is rooted in the Zohar (Idra Rabba 3 Parashat Naso) which praises those who never raise their hand against their beard[3]. As noted at www.chabad.org[4], this is a major reason[5] why Chassidic men do not shave their beards.
Application to Electric Shavers
Now that we have laid the groundwork, we are ready to delve into the heated debate concerning electric shavers. In the first wave of discussion we discern three groups. The first group permits electric shavers. The second group vehemently prohibits electric shavers. The third group expresses serious concern with electric shaver use and is willing to consider permitting them only if a clean shave is not produced.
Electric Shavers Permitted
Rav Yosef Henkin (Kitvei HaRav Henkin 1:145), Rav Yosef Dov Soloveitchik (as heard from Rav Aharon Lichtenstein and Rav Ezra Bick[6]) and Rav Zvi Pesach Frank[7] (Teshuvot Har Zvi Yoreh Deah 143) all believe that an electric razor is the equivalent of a Misparayim K’Ein Taar since there is a guard between the skin and the blade.
Rav Moshe Feinstein did not print a written Teshuva on permitting electric shavers. However, his leading Talmidim unanimously agree that Rav Moshe fundamentally permitted electric shavers even if they leave a clean shave. Rav Moshe Heinemann[8] presents Rav Feinstein’s view as follows:
“Hagaon Rav Moshe Feinstein ZT”L thought that the Gemara’s statement – איזהו גילוח שיש בו השחתה הוי אומר זה תער is teaching us that only the Taar, the straight-edged razor, is the Torah‘s forbidden form of Hashchata and Guluach Any other method of Hashchata and Giluach would be permitted. Based on this fundamental understanding of the Gemara, electric shavers would be permitted even if the shaver removed facial hair beneath the skin since the shaver works in a scissor-like and not razor-like action”.
Rav Yisroel Belsky (Shulchan HaLevi pp. 126-127) presents Rav Feinstein’s view in a similar manner:
“In the United States, as well as many other places, the view that prevailed was that of Rav Moshe Feinstein, ZT”L, who also differentiated between the cutting action of scissors and that of a razor, thus permitting the use of most electric shavers.”
We should note that the description of electric shavers as cutting like scissors is not unique to Halachic authorities. The Gillette website[9] includes the following: “With an electric shaver, the hair is cut between two blades like the motion of scissors”. By contrast “In blade shaving, the hair of the beard is cut with a single stroke of the blade”.
The Spirit of the Halacha
Rav Yaakov Kaminetzky (Emet L’Yaakov Yoreh De’ah 181) similarly believes that baseline Halacha permits using electric shavers. Rav Hershel Schachter[10] reports that he spoke with several Talmidim who learned in Lakewood when Rav Aharon Kotler served as Rosh Yeshiva and they noted that Rav Kotler often visited the dormitories, heard the boys shaving with electric shavers and never raised an objection[11]. Interestingly, Rav Moshe Shternbuch (Teshuvot VeHanhagot 1:459) reports that he heard in his younger years that Rav Chaim Ozer Grodzinsky permitted the use of electric shavers.
Thus all of the non-Chassidic American Gedolim of the twentieth century fundamentally permitted using an electric shaver, equating an electric shaver with Misparayim K’Ein Taar. This view certainly fits with Tosafot and Perisha’s definition of a Misparayim K’Ein Taar and may even fit with the definition of Rashi, the Shach and the Chochmat Adam.
We should note, though, that Rav Yosef Henkin writes that Bnei Torah and especially Rabbanim should grow a beard since this is the proper appearance of a Jewish male. Rav Michel Shurkin (Meged Givot Olam 1:96) records that Rav Moshe told him that the reason why Rav Moshe did not compose a formal Teshuvah permitting electric shavers to be included in his Teshuvot Igrot Moshe is that while it is Halachically permitted to shave, the proper appearance of a Jewish male includes a beard.
This assertion is supported by an episode recounted in Shemuel II Perek 10. This Perek records that David HaMelech sent emissaries to Ammon to express condolences to the king. The Ammonites suspected the emissaries as spies and removed half of their beards to humiliate them. Upon their return David sent the emissaries to Yericho to allow time for the shaven portion of their beards to regrow. The Ralbag (to Pasuk 4) notes that David did not simply tell them to shave the remaining portion of their beards. The Ralbag concludes that the practice at the time of David HaMelech was to allow beards to grow and that it was humiliating for a Jewish male to not have a beard[12].
On the other hand, Rav Nota Greenblatt[13] reports that Rav Moshe was adamant that electric shavers are permitted. Rav Nota relates that Rav Moshe was quite generous in writing Haskamot (endorsements) of many Sefarim of varying quality but refused to write a Haskama to a Sefer that vociferously supported the view forbidding the use of electric shavers[14].
The Stringent View Regarding Electric Shavers
By contrast, the Chafetz Chaim (in his Likkutei Halachot to Masechet Makkot chapter 3) forbids the use of a shaving “machine”[15]. The Chazon Ish, although he does not address this in his voluminous writings, forbade the use of electric shavers as reported by both Dayan Weisz (Teshuvot Minchat Yitzchak 4:113) and Rav Shmuel Wosner (Teshuvot Shevet HaLevi 4:96). Rav Yosef Shalom Eliashiv (Kovetz Teshuvot 1:32) and Rav Wosner both wrote Teshuvot in which they adamantly forbid the use of any electric shaver.
The stringent view argues that it goes without saying that according to the Chatam Sofer and the Tzemach Tzedek who forbid Misparayim K’Ein Taar, it is forbidden to use an electric shaver. However, these authorities forbid electric shavers even according to those who rule that the Torah does not prohibit Misparayim K’Ein Taar. These authorities insist that even a Misparayim K’Ein Ta’ar leaves a bit of hair. They note that both the Rivan (Makkot 21a s.v. Talmud Lomar Lo Tashchit) and the Nimukkei Yosef (Makkot 3b in the pages of the Rif s.v. Ad Sheyitlenu B’Ta’ar) explain that the reason scissors are permitted is that they leave some hair. However, they argue that the Torah forbids scissors that shave as close as a razor.
These Posekim reason that the Torah does not forbid a particular shaving device such as a Ta’ar, but rather prohibits the act of shaving and destroying the hair (Gilu’ach and Hashchatah). Chazal determined that a Ta’ar accomplishes both Gilu’ach and Hashchatah, and therefore cannot be used. They argue that since electric shavers accomplish both Gilu’ach and Hashchatah they are Biblically forbidden in the same manner that as a razor is biblically forbidden.
By contrast, the lenient view maintains that only the Gilu’ach and Hashchatah of a razor is prohibited by the Torah. They understand that Chazal identify the razor as the only tool to which the prohibition applies. According to this view, there is a fundamental difference between a razor and scissors in the way the hair is cut. A razor cuts the hair directly, due to the sharpness of the blade. Scissors operate in an entirely different manner, squeezing the hair between two opposing blades. The hair is cut by the pressure applied to it, and not due to the sharpness of the blade. Consequently, the Posekim who allow the use of shavers maintain that scissors may be used, even if the resulting trim is the same as that of a razor.
The aforementioned Perisha which describes a Misparayim K’Ein Taar as “cutting the entire hair until it is smooth as it was shaved with a razor” clearly[16] supports the lenient view[17].
Interestingly, Rav Shlomo Zalman Auerbach (Teshuvot Minchat Shlomo 2:97:6) presents both arguments and concludes that he is unsure of which approach is correct. Therefore he states that he refrains from either forbidding or permitting electric shavers.
This debate might hinge on the aforementioned possible debate between Rashi and Tosafot as to the precise definition of a Misparayim K’Ein Taar, with the stringent view adopting the approach of Rashi and the lenient view in accordance with Tosafot. However, we noted that Rashi and Tosafot might not disagree. The question is when Rashi says that a Misparayim K’Ein Taar cuts close to the skin – does he mean that it leaves some hair or that it completely removes the hair.
[1] A summary of the opinions appears at https://www.halachipedia.com/index.php?title=Shaving
[2] Rav Samuel Fink, the longtime highly respected rabbi of the Young Israel of Bedford Bay, told my Yeshiva University High School class in 1977 to instruct our barbers to never use a knife to trim hair even on the neck in order to avoid their using a knife to trim facial hair. I thought at the time this was unreasonable and when a barber a few days later asked me if he could use the knife on my neck I responded yes. However, the barber out of habit used the knife on my face as well as neck, proving Rav Fink to be correct! Since then I have always instructed my barbers to never use a knife and have repeatedly instructed my students to provide such instruction to their barbers.
[3] The Yerushalmi Sephardic version of Tefillot recited at Tashlich strikingly begins by quoting this Zohar.
[4] https://www.chabad.org/library/article_cdo/aid/494236/jewish/Why-Dont-Chassidic-Men-Shave-Their-Beards.htm
[5] The other major reason is to avoid any concern of violating the severe Torah level prohibition of destroying the corners of one’s beard.
[6] Rav Aryeh Lebowitz (https://www.yutorah.org/lectures/lecture.cfm/746830/rabbi-aryeh-lebowitz/ten-minute-halacha-electric-shavers/ ) notes that Rav Hershel Schachter also reports that Rav Soloveitchik permitted use of electric razors.
[7] Though see a letter written by Rav Frank included in Teshuvot Chelkat Yaakov (Yoreh Deah 90) where he permits electric shavers only if they leave over a small layer of hair. See Techumin 22:451 for Rav Yisrael Rozen’s suggested reconciliation of the disparity between this letter and that which is printed in Teshuvot Har Zvi. We should note that Teshuvot Har Zvi on Yoreh Deah was printed posthumously which indicates that Rav Frank did not review the Teshuvot included in this volume prior to publication.
[8] https://www.star-k.org/articles/kashrus-kurrents/563/electric-shavers/
[9] https://gillette.com/en-us/shaving-tips/how-to-shave/wet-dry-shaving-comparison-razor-vs-electric
[10] https://www.yutorah.org/lectures/lecture.cfm/743475/rabbi-hershel-schachter/laws-of-payos-and-shaving/
[11] This contrasts with Teshuvot Minchat Yitzchak (4:113) which reports that Rav Aharon Kotler forbade use of all electric razors. Rav Schachter’s report is substantiated by a current Talmid at the Lakewood Yeshiva who told me that many Talmidim in Lakewood use electric shavers even if it leaves a clean shave (however, they do distinguish between certain types of electric shavers, as we shall discuss). He noted, though, that there are some who adopt the stringent view and use only a depilatory cream to remove facial hair. Rav Mendel Senderovic reports that during the time he learned in Lakewood (in the 1970’s and 1980’s) most of the Talmidim used electric razors with the notable exception of the Talmidim from England who used a depilatory cream to remove facial hair.
[12] On the other hand, Rav Mordechai Willig told me that if one’s wife insists he shave his beard he should do so (even if he is a rabbi). Rav Willig notes that if the name of Hashem is shaved off the Megillah of a Sotah to create Shalom Bayit then certainly one may shave off his beard to preserve and promote Shalom Bayit.
[13] As heard by Rav Avi Lebowitz reported by his brother Rav Aryeh Lebowitz https://www.yutorah.org/lectures/lecture.cfm/746830/rabbi-aryeh-lebowitz/ten-minute-halacha-electric-shavers/. Rav Mendel Senderovic reports that his father-in-law told him that Rav Moshe Bick had the same reaction when shown that Sefer.
[14] The reason for this is easy to surmise. For centuries it was common for even otherwise observant Jewish males to shave with a razor (despite the very serious nature of this prohibition), as is evident from Teshuvot Noda BeYehuda (2 Yoreh Deah:80, as explained by Teshuvot Chatam Sofer 154) and Teshuvot Rabi Akiva Eiger (Teshuvot 96).
[15] There are some who claim that the Chafetz Chaim was speaking about the Gillette safety razor. Rav Belsky reports that he found a model of electric shaver available at the time of the Chafetz Chaim and he claimed that the Chafetz Chaim forbade this shaver since it cut as a single blade as opposed to more modern versions which cut in a scissor type action. However, this is not the typical manner in which the Chafetz Chaim is understood. For example, Rav Yosef Shalom Eliashiv (Kovetz Teshuvot 1:32) bases his adamant insistence that all electric shavers are forbidden on the Chafetz Chaim’s ruling. Rav Eliashiv argues that if the Chafetz Chaim forbade the model he was shown, how much more so would he have forbidden the more sophisticated models of today. In fact, Rav Schachter https://www.yutorah.org/lectures/lecture.cfm/743475/rabbi-hershel-schachter/laws-of-payos-and-shaving/ reports that Rav Shraga Feivel Paretzky, the noted Bochen of Yeshiva University in the latter part of the twentieth century who learned as a youth with the Chafetz Chaim, related how the Chafetz Chaim would not allow a Talmid who shaved (even with a depilatory cream) to receive an Aliya!
[16] The fact that Teshuvot Minchat Yitzchak felt compelled to explain the Perisha as “Lav Davka” (imprecise) shows how the straightforward understanding of the Perisha supports the lenient view. Rav Ovadia Yosef (Teshuvot Yabia Omer 10:15), by contrast, invokes the Perisha to support the lenient view.
[17] In support of the lenient view we note that many non-observant and non-Jewish men prefer a wet blade shave over an electric shave since even contemporary sophisticated electric shavers do not leave as clean a cut as a blade shave. Thus, it seems that even today’s electric shavers are only K’Ein Ta’ar (approximate a Ta’ar) and not the actual equivalent of a Ta’ar.