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The Compromise View – Leave a Thin Layer of Facial Hair
Several major Poskeim permit the use of an electric shaver if users “do not press the shaver to the skin” and leave a thin layer of facial hair. These Posekim include Rav Yaakov Breisch (Teshuvot Chelkat Yaakov Yoreh Deah 90) and Rav Ovadia Yosef (Teshuvot Yabia Omer 9:Yoreh De’ah 10). They are concerned that a clean shave approximates a Taar and not a Misparayim K’Ein Taar.
Dayan Weisz, however, notes that while this might be correct in theory it is highly impractical to implement in practice. How can one exercise such care and make sure not to press too hard? Binyamin Jachter, however, notes that if one disables the lift portion of a shaver and does not repeatedly shave an area the result will not be a clean shave.
Sephardic Jews
Sephardic Jews are not locked into this ruling of Rav Ovadia, even though Rav Yitzchak Yosef in his Yalkut Yosef (Yoreh Deah 181) codifies his father’s approach (and is somewhat more inclined to the stringent view than Yabia Omer) [1]. Many Sephardic Jews (especially in North America), in a rare but not unparalleled moment, do not accept this ruling of Rav Ovadia.
A reason it is not accepted is that, at least in North America, Rav Ovadia’s ruling is difficult to uphold. Leaving a thin layer of hair is not acceptable in most professional settings [2], dates, or even a Yeshiva interview.
In an alternative approach from a different great Sephardic sage, Rav Mordechai Eliyahu in his comments to Kitzur Shulchan Aruch 170:2 writes that it is permitted to cut one's beard with a scissor-like action even if it cut the hair so that the face is smooth [3]. Similarly, Rav Ovadia (Yabia Omer 9 Yoreh De’ah 10:15) reports that his great contemporary Rav Ben Zion Abba Shaul permits electric shavers even if they leave a completely clean shave. Rav Ovadia even notes that the Perisha supports this ruling.
Thus, many Sephardic Jews rely on the rulings of the great sages Rav Abba Shaul and Rav Eliyahu. Rav Ovadia in many of his Teshuvot is fond of invoking the Gemara (Berachot 45a) that one who is unsure of a Halachic matter, “Pook Chazi Mai Ama Devar,” should follow the commonly accepted practice among observant Jews. The Ama Devar among typical Sephardic Jews in North America is to follow the rulings of Rav Abba Shaul and Rav Eliyahu.
Which Electric Razors Are Permitted – Rav Heinemann
Now to the debate within the Posekim who permit electric razors (even to get a clean shave). Rav Moshe Heinemann presents [4] how Rav Moshe Feinstein determined if an electric razor functions in a permitted scissors-like manner:
Hagaon R’ Moshe Feinstein ZT”L, who permitted the use of electric shavers used criteria similar to the shochet who would demonstrate how sharp his חלף (shechita knife) was. To show the sharp edge of his knife, a shochet would take a hair from his beard, and holding the hair in one hand the shochet would see whether the חלף cut the dangling hair. If the hair was severed, the shochet‘s steel passed the test.
So too, in a similar manner, R’ Moshe would often test the sharpness of an electric shaver’s blades. He would take a beard hair and test the blades! The shaver would be acceptable if the hair was held taut and was not split in half [5].
Rav Heinemann concludes:
However, due to the increased sharpness of the blades of the rotating heads, it is conceivable that the blades could cut the beard hairs off before the combined cutting of blade and screen. Therefore, even according to the Poskim that permit electric shavers, this shaver would be problematic, because it would be cutting like a Taar, which is forbidden.
The only practical suggestion that can be given to one whose shaver failed this test is to dull the blades. This can be done by taking a key or some other hard, flat instrument and running it along the sharp edge of the blade. This shaver will not work as well; nevertheless, it is still effective and will transform a previously questionable shaver into one that is acceptable by the Poskim who permit the use of shavers.
A Response from Machon Zomet and Rav Yisrael Rozen
How do we defend the many observant Jews who do not adhere to Rav Heinemann’s recommendation which is based on the great Rav Moshe Feinstein?
First we note that it appears that none of the other Gedolim who permitted the use of electric razors, including those who require leaving a thin layer of hair, require such a test. Why is Rav Moshe a lone voice in this matter?
Rav Yisrael Rozen, the highly respected Posek-engineer who for decades headed Israel’s Machon Zomet [6], wrote a landmark essay on the topic of electric shavers that appears in Techumin [7] volume 22. He records that for several years Machon Zomet used to conduct Rav Moshe’s [8] test to certify the Kashrut of electric shavers. However, in December 2001 Rav Rozen traveled to Holland to visit the Phillips electric shaver factory to meet with its engineers to learn first-hand about the precise operation of electric shavers.
Most significantly, the engineers provided Rav Rozen a specially produced videotape of electric razors taken by a specially designed slow motion camera [9]. A critically important video-based photograph is printed on page 452 of the article. A careful examination of the shot reveals two points that are crucial to our discussion. First is that the blade does not touch the skin. There is a gap (albeit very thin) between the blade and the skin.
Second is that both shavers that passed Rav Moshe’s test and shavers that failed Rav Moshe’s test cut facial hair by a combination of the screen and the blade. As Rav Rozen notes, just because a blade is sufficiently sharp to cut a hair on its own does not necessarily mean that when it functions as a shaver that it cuts on its own. It is possible, Rav Rozen noted even before his meeting with the Phillips engineers, that when working as a razor the blade cuts only in combination with the screen. Indeed, the video proves Rav Rozen’s hypothesis to be correct!
Machon Zomet summarizes the findings on its website [10]
The conclusion from this new study is that there is no discernible difference, from the physical or Halachic point of view, between various models of electric shavers.
In all the electric shavers, the cutting process is one of contact between a moving blade and the head (a metal screen). Thus, from the point of view of the action performed, these machines are scissors. And this is the basis of our current position.
Not only is this conclusion supported by sophisticated video photography but also by a common sense understanding of electric shavers [11]. For example, the conclusion set forth on the Zomet website fits perfectly with the Gillette website’s [12] following explanation and illustrations:
The fundamental difference between blade shaving and electric shaving is how the hair is cut.
RAZOR
[View image 1 on linked PDF]
In blade shaving, the hair of the beard is cut with a single stroke of the blade.
ELECTRIC SHAVER
[View image 2 on linked PDF]
With an electric shaver, the hair is cut between two blades like the motion of scissors.
[1] Rav Ovadia Yosef in Yabia Omer blesses those who are strict but Rav Yitzchak Yosef in the Yalkut Yosef more strongly encourages adopting the strict view. Significantly, Rav Yitzchak reports https://www.youtube.com/watch?v=-60EP_igo1k that his father permitted his sons to use an electric shaver (and not insist they use a depilatory cream) until they married, at which time they were expected to raise a beard.
[2] Those who work in an industry where a “grunge” look is tolerated might be able to sustain Rav Ovadia’s ruling.
[3] He does caution that one should consult a Posek about electric shavers because some cut in a scissor like fashion and some in a razor like fashion. More about this point to follow.
[4] https://www.star-k.org/articles/kashrus-kurrents/563/electric-shavers/
[5] Rav Serayah Debiltzky (in a letter printed in Kuntress Sam Chayim) also cites Rav Moshe Feinstein as adopting this approach.
[6] Machon Zomet, located in Alon Shevut, is the premier Halacha and science institute dedicated since 1976 to creating Halachically sound engineering solutions to various Halachic challenges such as electric wheelchairs that are usable for Shabbat.
[7] Techumin is Machon Zomet’s yearly Halacha journal. Each issue contains dozens of articles addressing practical Halachic issues faced by contemporary observant Jews.
[8] The tests were administered by Rav Rozen, Zomet’s Rav Uri Dasberg and Rav Moshe’s grandson in-law Rav Shabtai Rappaport.
[9] Rav Rozen notes that the recording was produced by Phillips for research purposes and not to address Jewish concerns with electric razors. Thus, the Not only is this conclusion supported by sophisticated video photography but also by a common sense understanding of electric shavers11. For example, the conclusion set forth on the Zomet website fits perfectly with the Gillette website’s12 following explanation and illustrations: The fundamental difference between blade shaving and electric shaving is how the hair is cut. RAZOR In blade shaving, the hair of the beard is cut with a single stroke of the blade. ELECTRIC SHAVER With an electric shaver, the hair is cut between two blades like the motion of scissors. Phillips engineers and video have the Halachic credibility of an Uman (professional production) who is Meisiach Lefi Tumo, offers agenda free testimony (similar to the Kefeila Arma’ah, the professional food taster described in Chullin 97a with Rashi s.v. Leitamei L’Kefeila and Tosafot s.v. Samchinan Akefeila).
[10] https://www.zomet.org.il/eng/?CategoryID=253&ArticleID=141
[11] Thus, one cannot reject Rav Rozen’s findings with the argument that Halacha takes in account only a common sense perceptions and not with understandings that derive from that which cannot be viewed by the unaided eye (see Aruch HaShulchan Yoreh Deah 84:36).
[12] https://gillette.com/en-us/shaving-tips/how-to-shave/wet-dry-shaving-comparison-razor-vs-electric