2021/5781

Reason for Haircut and Shaving Rules

Ta’amei HaMitzvot

Many ask the reason for the Torah’s prohibiting blade shaving and removing Pe’ot.  The most 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 for the divine decree.  The Rambam writes, in both his Moreh Nevuchim and Mishneh Torah (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 Mitzvah. 

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, Halacha facilitates Hashem's loving and comforting presence to permeate 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 depart from 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.  My son 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, we revel in the heartwarming and ennobling thought of Hashem’s unbounded love for us and His warm embrace accompanying us whatever we do.  

We may develop this line of reasoning a step further.  An overarching theme in our relationship with Hashem is that as time progresses, Hashem diminishes His blatant Presence.  As time moves forward, Hashem expects us to mature spiritually and discover Hashem on our own.  The Tanach and Chazal express this idea in many places.  For example, the Gemara (Shabbat 88a) dramatically conveys the superiority of our recognizing Hashem during the Purim miracle (when no open miracles are performed) compared to our accepting Hashem and His Torah at Har Sinai.  Bava Metzia (59b), in an even more dramatic scene, champions the superiority of a decision of the Chachamim over a proclamation of a Bat Kol (voice from heaven).  The Gemara (Yoma 69b) notes, in yet another moment of high drama, that when Hashem eradicated the Yetzer Hara for Avoda Zara at the time when the era of prophecy was drawing to a close, a lion left the Kodesh Kodashim.  

How are we to discover Hashem in this new world of the reduced presence of Hashem?  The answer is Hashem expects us to find Him.  A vital means of support in this new era is the Halacha.  Bava Batra 12a teaches that from the time the first Beit HaMikdash was destroyed, prophecy was taken from the prophets and given to the sages.  The Gemara follows this bold statement with the even more startling assertion that “Chacham Adif MiNavi,” that the Torah scholar is superior to the prophet.  

By incorporating Hashem’s regulations as to how to eat, sleep, dress, work, interact with others, and to conduct ourselves during every other human activity, we are drawn closer to Hashem.  Our ongoing concern with proper Halachic comportment develops our cognizance and recognition of Hashem.  Our actively incorporating the Halachic regimen to haircuts and shaving along with all of our activities promotes a far superior and much more mature relationship with Hashem than the passive prophecy based connection of the first Beit HaMikdash era.

We may take this idea even further.  In the twentieth and twenty-first century, Halacha observance has become even more critical.  Hashem’s presence in pre-technological times was much more keenly felt.  For example, if one contracted a disease, one was, for the most part, utterly dependent on Hashem for recovery, since medicine was so primitive and ineffective.  The human vulnerability was at a heightened level, and we felt entirely in the hands of the Almighty and turned our eyes to Him, simply because there was no alternative.  

With the blessed advance of modern medicine, it is more challenging to feel dependent on Hashem.  Technological advancement has the potential to lead us to a misleading sense of independence from the Ribbono Shel Olam.  

Similarly, before the nineteenth century, the origin of life and function of the universe was simple and straightforward - Hakadosh Baruch Hu created the world.  The introduction of scientific explanations for the origin of life that do not incorporate Hashem in the equation, however, blurred the picture.  Once again, the potential for living a spiritually barren life bereft of a connection with Avinu Malkeinu emerged to the fore.  

We address this challenge in the post-technological era by immersing ourselves in the learning and application of Halacha into every aspect of life.  

The observance of Halacha has been a critical component of our relationship with Hashem since Moshe brought the Torah from Sinai.  However, Halachic practice became even more essential with the termination of the age of prophecy and has become even more important in the past one hundred years with the continued blessed advances of science and technology.  

The point is best expressed by paraphrasing Rav Chaim Rosenblatt (Why Do I Need to Learn Gemara, page 196): “Through observing every aspect of Halacha, one makes contact with the soul.  One comes to view the material world from the vantage point of the Neshama.  This is crucial to reawakening one’s spiritual awareness amidst the darkness of the Fourth Exile, which has done much to dampen that awareness”.   

Thus, far from an intrusion into our lives, observing the Halachot of haircutting and shaving, along with adhering to the rest of the Halachic discipline, redeems us from darkness and emptiness of a spiritually impoverished life to the ecstasy and joy of a spiritually rich life.