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ROTARY ELECTRIC SHAVING
[View image 6 on linked PDF]
In the rotary system, the cutter goes in circles underneath the foil.
LINEAR ELECTRIC SHAVING
[View image 7 on linked PDF]
In the linear system, the cutter moves from one side to the other in a linear movement. All Braun shavers are linear foil shavers.
Wet and Dry Electric Shavers
Rav Aharon Marcus (Halacha 24/7/12 page 398) recommends a wet and dry electric shaver to those whose face is irritated by typical electric shavers. This is an electric shaver that operates as an electric shaver but uses shaving cream to help soften facial hair making it easier to cut.
Binyamin Jachter, however, raises a concern about wet and dry shavers. The Gillette website[1] explains shaving cream helps to keep moisture in the beard hairs during the shave, leaving them softer and easier to cut. Binyamin worried that the shaving cream softens the hair to the extent that the blade can cut in that case without the aid of the screen.
We reached out to Rav Marcus who explains that he submitted wet and dry shavers to the test he sets forth in Halacha 24/7/12 (page 398 footnote 5): “Remove the screen and run your finger on the blade. If it will not cut your finger it is not sharp enough to cut a hair on its own[2]”. Rav Marcus explains that if the blade will not cut the soft skin on its own it will not independently cut even facial hair that is softened by shaving cream[3].
Trimmers and Clippers
Rav Marcus writes that trimmers/clippers work in the same way as a shaver and may be used to trim one’s beard. Binyamin Jachter notes that this is correct since trimmers do not leave anything near to a close shave.
Phillips One Blade
In 2019, Phillips released a new product that has become quite popular, called the Philips One Blade. This shaver raises eyebrows since it has the appearance of a wet blade shaver. However, the Zomet Institute has approved its use[4]. Rav Tzvi Rosen of the Star K writes[5] that its “screen and inner blade work in tandem,” which explains why the Zomet Institute grants its approval. Rav Rosen notes that Rav Moshe Heinemann “left the Halachic status of the One Blade as inconclusive” due to his concern mentioned above that the blade may be sufficiently sharp to cut without the assistance of the screen.
We have noted that many Rabbanim do not subscribe to Rav Moshe’s blade test and we provided considerable support for this view. Moreover, Rav Rosen notes that “the screen and inner blade work in tandem, and there are three attachments that will trim down to a five o’clock shadow or a stubble, but not a close shave.” Accordingly, there may be an advantage to using the One Blade as it satisfies Rav Ovadia Yosef and Rav Yaakov Breisch’s requirement to leave some stubble.
Bottom Line Regarding Electric Shavers
Rav Aryeh Lebowitz[6] observes that American Orthodox congregational rabbis who typically follow the rulings of Rav Moshe Feinstein and Rav Yosef Dov Soloveitchik permit “pretty much every electric shaver on the market”. Rav Aharon Marcus in his masterful compendium Halacha 24/7/12 (page 398) permits electric shaver. Machon Zomet posts on their website “In summary: In our opinion, almost every type of electric shaver which operates as described above can be used”[7].
Accordingly, we may safely conclude that baseline Halacha permits almost[8] all electric shavers currently on the market. However, we should remain vigilant and alert in regards to any new developments in the electric shavers market that might raise a Halachic concern and needs to be addressed by the great Posekim of the time[9].
The more stringent view permitting some electric razors and forbidding others may be questioned, though Rav Baruch Simon[10] believes that these opinions remain a possibility despite Rav Rozen’s findings. All would agree that we must remain vigilant regarding potential changes in the electric shaver market.
There are major Posekim who forbid all electric shavers (or permit it only if a small layer of facial hair remains) and there is great merit to those who adhere to this stricter view, although it is not accepted as baseline Halacha in the American Orthodox community.
Postscript – Ta’amei HaMitzvot
Many ask the reason for the Torah’s prohibiting blade shaving and removing Pe’ot. The most and straightforward answer, following the Rambam’s model (Hilchot Teshuva 3:4 regarding Shofar), is that it represents the Dvar Hashem.
After this crucial clarification, we may proceed with suggesting explanations of the divine decree. The Rambam writes, in both his Moreh Nevuchim and Mishne Torah[11] (Hilchot Avodat Kochavim 12:7), that the Torah wishes to separate us from the priests to Avoda Zara. They round their Pe’ot and shave with a razor. The Sefer HaChinuch (number 252) adopts a similar approach.
Many, if not most, do not find this a satisfying explanation. To develop an alternative, we must shift our thinking regarding Ta’amei HaMitzvot.
Rav Yosef Dov Soloveitchik (in the concluding section of his “Halachic Mind”) clarifies that trying to find the reason why Hashem issued a particular command is a futile endeavor. Indeed, Yishayahu HaNavi (55:8) quotes Hashem saying that “His ways are not our ways and His thinking is not our thinking”. Instead, the Rav explains that we are much better off focusing on understanding how we experience a Mitzva.
In light of this foundational insight, we observe that the Pe’ot and razors restrictions involve Hashem in the haircutting experience. The Halacha governs every aspect of life bar none. From clipping toenails to visiting the bathroom, to a married couple’s most intimate moments, the Halacha sets forth its rules. In this way, Hashem permeates every moment of our lives.
One may complain, “why can’t Hashem ever leave us alone.” However, this attitude hardly serves our best interests. A loving spouse never wishes to leave the company of his/her beloved. A loving father never wants to leave the presence of his precious child.
Many ask, “does Hashem care how we shave our sideburns and face?” However, this question reflects a lack of self-esteem. Everything we do, even the way we cut our hair matters to him. Binyamin adds that, of course, a loving father cares about his child’s appearance.
Instead of attempting the impossible task of discerning the divine will instead revel in the heartwarming and ennobling thought of Hashem’s unbounded love for us and His warm embrace accompanying us whatever we do.
[1] https://gillette.com/en-us/shaving-tips/shaving-science/why-use-shaving-cream
[2] Rav Marcus told us that Rav Ahron Soloveichik and Rav Mordechai Willig recommend this test.
[3] I raised concern for the test set forth by Rav Marcus noting that Rav Rozen’s research disproved Rav Moshe’s test (and Rav Marcus’ test is just a variation on Rav Moshe’s test). Binyamin responds that while Rav Rozen’s research proves that Rav Moshe’s can result in false negatives, it did not prove that it results in false positives. Thus, if an electric razor passes Rav Marcus’ test then it is acceptable.
[4] https://www.amazon.com/Philips-OneBlade-Model-QP6520-20/dp/B071V2NY1N
[5] https://www.star-k.org/articles/kashrus-kurrents/6141/a-cut-above-or-is-it/
[6] https://www.yutorah.org/lectures/lecture.cfm/746830/rabbi-aryeh-lebowitz/ten-minute-halacha-electric-shavers/
[7] Rav Baruch Simon similarly https://www.yutorah.org/lectures/lecture.cfm/746777/rabbi-baruch-simon/the-halachos-of-beards-and-peyos-part-15/ concludes his exhaustive review of the topic of electric shavers noting that those who accept almost all electric shavers have significant Halachic basis upon which to rely.
[8] We follow the Zomet website that adds the precautionary word almost even though we are not aware of any that are forbidden.
[9] This is similar to OU Kosher which certifies “Stam Chalav” (that follows Rav Moshe Feinstein permission to rely upon government supervision to assure that the milk is from a kosher source) but carefully monitors the milk market to insure that the prevailing conditions justify continued reliance on Rav Moshe’s ruling.
[10] https://www.yutorah.org/lectures/lecture.cfm/746777/rabbi-baruch-simon/the-halachos-of-beards-and-peyos-part-15/
[11] It is highly unusual for the Rambam to present a reason for a Mitzva in the Mishneh Torah.