By Rabbi Yair Hoffman

There is a fascinating halacha that applies to expectant mothers of which  many of us may not be fully aware.   But first, a quick overview.

According to recent statistics, there are over 4000 mani-ped salons in New York City and its immediate environs alone. The very first one was started in 1878 on West 23^rd Street in Manhattan.  It was started by an early female entrepreneur named Mary Cobb and was called, “Mrs. Cobb’s Manicure Parlors.”  Back then, they charged $1.25 for a manicure. Within a decade, her business was thriving, her clientele ranging from socialites to celebrities to, well, let’s just leave it as, the less yeshivesh of New York society.

Until the past fifty years, however, it seems that it was not the norm for most observant Jews to get mani-pedis at a salon.  Rather, these matters were tended to on ones own.

In the 1970’s, there was an influx of ­ Korean immigrants to New York City who, in the words of author, Suzanne Shapiro, “took something that was once a luxury and drove the price down.”  Her book is called, ““Nails: the Story of the Modern Manicure.”

It seems that, in the vast commercialization of nail salons,  a time-saving measure among the manicurists was enacted to just “let the nail clips go flying all over the place.”  Prior to this, normative practice was to carefully put the clips away.   The newer development , however, seems to be problematic for expectant mothers according to the Gemorah in Nidah 17a:

The Gemorah tells us that one who cuts his nails and throws them into a public area is accountable for his soul. The Gemara explains that this is dangerous because a pregnant woman might pass over them, and this can cause her to miscarry. The Gemorah initially thought to limit this halakha to the following:

• only when one removes his nails with scissors [bigenosteri]
• only when one removes the nails of his hand and his foot together
• only when he did not cut anything else after his nails, but if he cut something else after them, we have no problem with it.

However, the Gemara concludes with the comment that, ultimately, this is not true and that we are concerned in all cases.

HOW TO DEAL WITH THEM

With regard to removing one’s nails, the Gemorah further taught: “Three matters were stated with regard to removing nails: One who burns them is pious, as he eradicates them entirely; one who buries them is on the slightly lower level of a righteous individual, as they might be dug up; and one who simply throws them where a person might step upon them is wicked.”

It would seem that burying them is on a slightly lower level because there is a chance that the nail could somehow resurface.  There are commentaries, however, who provide explanations that the nails are indicative of of mosros – excess and that it is a statement of affirming a life of spirituality over a life where one pursues just luxuries.

THE REASON FOR THE PROHIBITION

Regardless, it may be interesting to explore the following two questions. What is the reason for this prohibition, and why is it an issue that seems to be taken so seriously by chazal?

• Both the Ran (Rav Nissin ben Reuvain, 1320 – 9th of Shevat, 1376) and the Nemukei Yoseph (a Spanish Talmudist who flourished in the 14th and 15th centuries and lived in Barcelona)  in their respective commentaries on Moed Kotton 18a, explain that it is either because the women are disgusted by it or because it is on account of witchcraft.  For the more scientifically bent individuals the explanation might be that these two things could precipitate a higher level of progesterone levels in the blood which may lead to spontaneously aborting the fetus, r”l.   In the culture of that time, people were particularly sensitive to this and perhaps progesterone levels were dangerously high on account of such fears.
• The Tolaas Yaakov, however, explains that Adam haRishon was originally entirely covered with fingernails. Only after he sinned, it was completely removed from him.  Since it was his wife who precipitated it, there is a concern that she may be punished with it.
• In the Ben Yehoyada, it is explained that the outer powers stick to the nails and thus cause damage to the foetus, since the nails just continue to grow (which is why we look at them on Motzai Shabbos). The mazikim then damage the foetus as a midah k’neged midah.

DIFFERING TEXTS

May a man step over these nails?  From the Gemorah it seems that it would not be a problem.  The Gemorah in Moed Kotton also seems to indicate that it is not a problem, because according to our version of the Gemorah, Rav Yochanan would even throw them in the Beis Medrash.  The Shla, however, had an alternative text in the Gemorah in Moed Kotton, where he threw them in the Bais HaKiseh [the bathroom] and not the Beis Medrash.

THE ZOHAR TEXTS

The Bach (Yore Deah 198) cites the Rokayach that a menstruant women who is not careful with her nails receives punishment.    Thus it would seem that men should also avoid it.  There is a Zohar in Parshas Acharei Mos 79b which states that whomsoever steps on nails can get damaged.  It is clear that the Zohar learns that either the nails or the victim can be a male as well.  There is yet an additional Zohar which indicates the same thing that is found in Parshas Vayakhel (page 208b).

Rav Tzvi Hirsch Kaidanover (1648-1712), author of the Kav HaYashar writes that it is still a problem even when the person walking is wearing shoes.

THE SOLUTION

So how should this issue be resolved?  Some women actually make sure that the salon workers actually sweep up the area prior to their sitting down in the salon chair.  Surprisingly, most salon owners comply with such requests.

The author can be reached at [email protected]