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I agree. We should stop giving aliyos to talkers AND those who allow pritzus. The latter though is immeasurably worse, as they are not only sinning themselves, but are causing untold numbers of others to sin as well.
Kibud Av V’Eim is no less a mitzvah rabbah after marriage, then it was before marriage.
It is one of the 10 commandments.
“It also says “al tarbeh sicha im isha”. so?
Talking to a frum girl or woman that is a stranger is most definitely not tzniut. I’m not saying its assur, i am not a Rov, but it is not proper.”
Well said.
“Please explain what luxuries can be cut out of the average frum families budget so that our wives and mothers need not join the workforce.”
Our wives and mothers never did join the “workforce.” They have the best job of all at HOME — its called “Motherhood” and being a wife.
“That’s fine.”
He wasn’t asking for your haskomo.
(From:) Business Halacha: Patronizing Jewish Business if Pathmark is Cheaper
Question: Am I expected to patronize the local Jewish grocery store if the Pathmark Superstore is cheaper or more convenient?
He leans towards differentiating between a small price difference, in which case you should patronize the Jewish store, and a large price difference, in which case you are not required to suffer a loss. [This is also the understanding of the Chofetz Chaim (Ahavas Chesed 5:6-7) in the opinion of the Rama.]
However, Minchat Yitzchak concludes that if the small Jewish storeowner will be driven out of business and lose his livelihood, there is a greater need to support him even if there is a significant price difference, if the customer can afford it.
Thus, according the Maharsham and other achronim mentioned last time there is no requirement to patronize the Jewish business if it more expensive. However, it is meritorious to follow this middle position and patronize the Jewish business if it costs only slightly more, and certainly if it is only an issue of convenience, as mentioned last time in the name of the Maharam Shick.
Very reasonable guess. But how about a post on what d a stands for.
Maybe, maybe not. But it would of sure served her right!
Reb Elchonon’s teshuva prohibits secular studies if any one of the following conditions are met:
1) It contains apikorsus
2) If you must sit with goyim (or otherwise befriend them)
Then he writes that if neither of the above apply, it is only permitted to learn it for the purposes of parnassa – although it is praiseworthy if he instead devotes himself to Torah study.
Et tu smartcookie?! They taught Talmud in Beis Roochel??
Frankly, the fellows trying to shut down tznius discussions are part of the problem, not the solution. They don’t like hearing it because they don’t want to change. The Torah discusses tznius, and men and women learn it. Men are responsible for the maintenance of halachos – including tznius – in their household. Their is every reason to discuss it. And giving tochocho is an obligation, not a choice.
Other problems are not an excuse to ignore this one. And where there is smoke there is fire. Someone better call the fire department before the house burns down. I give people more credit than to ignore the cries – including here – for rectification.
oomis: You completely missed the point. Once an emotional relationship has been established between boy and girl, without doing the research before they met, if something comes up in the research that SHOULD make the shidduch untenable — for whatever reason (the reason isn’t the point) — due to the fact that the emotional relationship was already established it may be too late to break it off even though it should.
“The Chofetz Chaim when he referred to scissors was not discussing an issur l’halacha”
“Reb Elyashiv’s issur is based on the misunderstanding that the Likutei Halachos refers to an electric shaver.”
WADR, I’d rather go with Rav Elyashiv’s “misunderstanding”, than an unknown persons “understanding.”
“Reb Yaakov Kaminetzky is not true according to his son.”
It’s written in Emes L’Yaakov. Again, an unknown person’s asserted conversation with his son, against Reb Yaakov’s printed word.
??? ????? ?’ ????? ????????? ????”? ?????? ???? ????? ????? ???
??? ????????? ????”? ??????? ????? ???? ????? ???? ????
?????.. ???? ??? ???? ?? ?? ??? ???????.. ???? ???? ?? ????
?????, ??”?
(????’ ?? ???? (??”? ???”?) ??’ ??)
..??? ????? ??????? ?? ????? ????? ??? ??? [?????????] ??”?
????? ??? ???? ??? ??? ?????? ??????? ??????? ?? ???”?, ??”?
????? ?????? ?”? [?????????] ?”?, ?? ????? ???? ?”? ???? ?????
???? ??????? ?? ?? ????, ???? ??? ????? ?????, ????”? ????
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??”? ?? ???? ??????, ??”? ???? ???)
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?.?., ?????? ????? ??? ?????, ????
(???”?
?????? ??? ????”? [?????????] ??”? ?? ??? ????? ?????
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???? ???? ???? ??? ??? ?? ?????, ?”? ???? ?????? ??? ??
????!
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Partial summary of Gedolei Yisroel against shaving, and sources:
_____________
Chofetz Chaim
(Kuntres Tiferes Odom, by the Chofetz Chaim)
(Chofetz Chaim in chapter 6).
(Rav Chaim Kanievsky shlita in his sefer chapter 5, quoting the Chofetz Chaim – Kuntres Tiferes Odom Orchos Yosher.)
[He did this]
(Biography of the Chofetz Chaim, by his son [published in Kol Kisvei Chofetz Chaim])Chazon Ish
Sefer Hadras Ponim Zokon, p. 304 by Rav Moshe Sternbuch
Sefer Orchos Yosher p. 20 by Rav Chaim Kanievsky
Rav Chaim Kanievsky
Sefer “Ishei Yisrael” Sh”uT (one of first teshuvos in the back), pg. 717
Orchos Yosher (ch. 5)
(based on Targum Yonoson, Sefer Hachinuch, Chofetz Chaim, Chazon Ish, Steipler Gaon, etc. in support of this ruling.)
Sefer Orchos Yosher p.19:
My father and teacher [Rabbi Yaakov Yisroel Kanievsky, the Steipler Gaon], of blessed memory, was also very strict about this, saying it is very likely that [a shaving machine] is considered literally a razor, so that one transgresses five prohibitions for using it.
[In addition, the Chazon Ish] [chemical].
[depilatory cream] [poison] [lifegiving potion] either, and I find this matter very painful, for it is against the [Jewish] quality of modesty and is not the Jewish style of dress but [Jews] [with scissors] similar to [the effect of] a razor [close cutting], for I am accustomed to this being prohibited since the previous generations, and [the prohibition] [the Chazon Ish] once said that when someone who removes his beard..comes in to see him, he feels so sick that he almost vomits.
Rav Yosef Sholom Elyashiv
Sifrei “Haoros BMesechtes Kedushin”.
& C”C BTeshuvosoi HND’ Bkuvotz “Tzahar” Shaarei Halacha amud Pei Zayin
Rav Yaakov Kaminetzky
Emes L’Yaakov, Yoreh Deah 181 (Cleveland, 5760):
Regarding [the prohibition of using] machines for shaving [the beard], this is not just a Chumra [Halachic strictness] but a substantive [Halachic] issue, and residents of Bnei Brak are certainly obligated to follow the ruling of the local Halachic authorities (Poskim) [who prohibit using shavers]. In fact, I do not know whether the great Torah authorities (Gedolim) of America [ever] explicitly permitted them; it is possible that they kept silent because no one asked them [their opinion], and they avoided the issue, knowing that their words would not be heeded.
Rav Aharon Kotler
[Rav Aharon Kotler] [may one use a shaving machine] [the prohibition]
?? ?’?? ???????? ,?????? ?????? ,???-???? ???? ‘???? ?? ,?”???’? ???? ?”?? ?????? ,??????????? ??”? ???’ ???
was [still]
Rav Shlomo Zalman Auerbach
[Rabbi Shlomo Zalman Auerbach] wrote:
[by publishing this sefer] you are accomplishing something good and beneficial. Perhaps through this [sefer] the issues will be elucidated and clarified, thereby saving [the Jewish public]
Rav Yehuda Leib Steinman
In response to being asked whether one may use shaving machines on the beard, Rav Steinman wrote: As is well known, Gedolei Yisroel have prohibited thus. According to their statements, this almost certainly involves issur d’orayso. There is nothing further to add.
(Rav Ahron Yehuda Leib Steinman, evening of 24 Elul, 5758, Bnei Brak)
Other Gedolei Yisroel opposed to shaving include the Debreciner Rov, Rav Elozor Menachem M. Shach, Rav Moshe Sternbuch, Rav Yosef Sholom Elyashiv, the Baba Sali, Minchas Elozor [of Munkatch], S’dei Chemed, Rav Yosef Rosen, Rav Moshe Mordechai Epstein, Rav Chaim Kanievsky, Rav Shmuel Wosner, Rav Avrohom Kalmonowitz, Bnei Yisoschor, Kapischnitzer Rebbe.
HALACHIC RULING ~ Rabbi Yosef Sholom Elyashiv ~ ABOUT SHAVING THE BEARD
by the Gaon, Yerushalayim
The Chofetz Chaim wrote (Likkutei Halachos, end of Makkos)
that recently a machine had been introduced for shaving the
hair, and, [using it for shaving the beard] is, in his opinion,
close to [transgressing] a prohibition of the Torah itself.
In our opinion, if this was the case in his
time, when [the machine] was not so advanced and even the
lowest setting did not give a very close shave, how much more
so in our time when the machine works by electricity [giving a
much closer shave], it is considered destroying the
hair in the manner itself…
______
Rav Kamenetsky wrote as follows in Emes l’yacov Yoreh Deah 181
…Regarding [the prohibition of using] machines for shaving [the beard], this
is not just a Chumra [Halachic strictness] but a substantive [Halachic] issue,
and residents of Bnei Brak are certainly obligated to follow the ruling of the
local Halachic authorities (Poskim) [who prohibit using shavers].
In fact, I do not know whether the great Torah authorities (Gedolim) of
America [ever] explicitly permitted them; it is possible that they kept silent
because no one asked them [their opinion], and they avoided the issue,
knowing that their words would not be heeded.
As for [any leniency] that has become accepted in past generations, it is
a fact that over time there have been many improvements in the machines,
and it is possible that, as a result of these improvements, shaving with them
has become prohibited [even according to the reasoning offered for that
leniency].Accordingly, in this case, it is difficult to rely on [any] tradition [to
be lenient]…*
* Indeed, this is how [Rabbonim] should rule, that it is not just Halachic
strictness, and if a young man wishes to be scrupulous not to use any shaving
machine, his parents should not object to this and say that [their son] is just
trying to find [superfluous] Halachic stringencies.
______
?”? ???? ?? ????. ??”?, ??”? ?? “????: ??’ ?’ ??’ ?? ???”? ???? ???? ???
after a haircut. Does the same apply if one shaves only his beard?
(Responsa of Rav Kanievsky Shlita published in sefer Ishei Yisroel, pg. 717)
that it is forbidden to cut the beard with a scissors or remove it with depilatory cream
and certainly not with electric shavers (which are halachically equivalent to a razor).
Rav Kanievsky cites the opinions of the Targum Yonoson, Sefer Hachinuch, Chofetz
Chayim, Chazon Ish, his father the Steipler Gaon, etc. in support of this ruling.
____
He [Rav Aharon Kotler] [may one use a shaving machine] [the prohibition]
___
Will You Heed the Call of the Gedolim?
AN URGENT PROCLAMATION from the Leading Sages of our generation
THE SEVERE BREACH OF HALACHA INVOLVED IN THE USE OF SHAVING MACHINES is well known to all. Their use was prohibited by our Rabbis, the gedolim of the [previous] generation, including the Chafetz Chayim and the Chazon Ish. Moreover, this [prohibition applied] even to the shavers of many years ago [when the shavers were far more primitive and did not cut hair as close to the skin as modern shavers]. Today, the shavers have been enhanced [and cut much closer to the skin] and thus the halachic issues involved are far more severe. This was the halachic ruling of also our great teacher, [the Steipler Gaon, R. Yaakov Yisrael Kanievsky] [as a razor], as is evident from Makkos 21a and Rambam, Hilchos Avodas Kochavim, ch. 12.
IT IS THUS OBVIOUSLY THE RESPONSIBILITY OF ALL THE ROSHEI YESHIVOS [heads of the yeshivos] to confront this issue and not allow shavers that leave the face smooth to be brought in [to the yeshivos]. This prohibition applies both to the one who shaves and the one who is shaven.
IT IS A GREAT MITZVAH TO STUDY THE SEFER TIFERES ADAM, authored by the Chafetz Chayim, zatzal, that focuses on strengthening the observance of this prohibition and explains the reward received in both this world and the next for its practice.
[signed by:]
[wrote about this halachic principle] and it was thus obvious to him that [shaving machines]
R. Yosef Shalom EliashivR. Aharon Yehuda Leib Shteinman. R. Shmuel HaLevi Wosner. R. Michal Yehudah Lefkovitz. R. Nissim Karelitz. R. Chayim Kanievsky.
_____
[1] just like a razor[2] and did not permit selling a shaving machine even to a Jew who shaves with a razor in order to save him from the prohibition of using a razor[3] [chemical][4].
He wrote:[5] [removal of the beard with] depilatory cream… I find this matter very painful…I am accustomed to this being prohibited since the earlier generations, and [the prohibition] was very severe…[Jews] have learned it from the non-Jews during their exile…Although this sickness has spread even among the bnei Torah, the issue has not changed as a result of this, and therefore my soul boils [with rage]
[6]sources cited below in the following footnotes (2-3).
colleague/disciple, Rav Shmuel HaLevi Vosner shlita, in his Teshuvos Shevet HaLevi
p. 56) and numerous other sources cited in Hadras Ponim Zokon (pp. 349-350).
see also Rav Chayim Kanievsky shlita in his sefer Orchos Yosher (p. 20), where he
not permit selling one even to a Jew who shaves with a razor in order to save him
from the prohibition of using a razor, but instructed [the inquirer) to sell it to a
4 Rav Chayim Kanievsky shlita in his sefer Orchos Yosher (ibid.).
Orchos Yosher (ibid.).
_____
Regarding the Cutting and Growth of the Beard
by HaGaon Rabbi Chayim Kanievsky, shlita
(Son of the Steipler Gaon)
excerpted from his sefer Orchos Yosher (p.19):
[With this our
having this [a beard]
is only in recent generations that some have started to treat this irreverently, having learned this from the non-Jews.[non-Jewish]
quoted by the Chofetz Chayim in his Sefer Hamitzvos Hakotzer (Prohibitions 177).Our teacher the Chazon Ish was highly displeased with this practice. His displeasure was not only with
permit selling one even to a Jew who shaves with a razor in order to save him from the prohibition of using a razor, but
instructed [the inquirer] to sell it to a non-Jew.
My father and teacher [Rabbi Yaakov Yisroel Kanievsky, the Steipler Gaon], of blessed memory, was also
very strict about this, saying it is very likely that [a shaving machine] is considered literally a razor, so that
one transgresses five prohibitions for using it.
electric shaver, refer to Likkutei Halochos on tractate Makkos by the Chofetz Chayim, p.14b in Ein Mishpot there, where
he writes that it is forbidden and that one should not be lenient in this. It is also known that the Chazon Ish, of blessed
[In addition, the Chazon Ish] was highly displeased even with those who
[chemical].
care not to cut the beard even with scissors, for the Kabbalists write that thereby one uproots the channels of [the flow of]
Kedusha from Above. Our fathers and ancestors in our land were accustomed to observing this strictly. Especially today
when many of the lawless elements of our nation have the practice of shaving with a razor, it is a great Mitzva for the
whole Jewish people to reinforce this observance and not to trim the beard even with scissors, thereby showing everyone
that the commandments the Torah has given us to distinguish the Jewish man [from the non-Jew] are precious to us and
[depilatory cream]
[poison] [lifegiving potion] either, and I find this matter very painful,for it is against the [Jewish] quality of modesty and is not the Jewish style of dress but [Jews] have learned it from the non-
of those who remove their beards [with scissors] similar to [the effect of] a razor [close cutting], for I am accustomed to
this being prohibited since the previous generations, and [the prohibition]
this sickness has spread even among Torah scholars, may they be well, the issue has not changed as a result of this, and
___
WHAT IS THE
CONNECTION
BETWEEN
SHOVAVIM*
AND
MAINTAINING
A FULL BEARD?
One who guards his beard is like one who guards
the bris. To touch [i.e., trim the beard], even [only]
One who destroys his beard .. He destroys his
sustenance (Parnasa) … One who damages his
beard indicates that he has blemished the holy bris
(Divrei Shmuel, Slonim, Kedoshim).
____
When the disease of cutting the beard spread among students of
the [Litvishe] Yeshivos, the well-known Gaon, Rabbi Eliezer Gordon
[Rov and Rosh Yeshiva of Telz], of blessed memory, adopted the
most stringent measures [to stop it].
When he saw that they persisted in their defiance, he mobilized
[Rov of Pinsk-Karlin], the venerable Rabbi Eliyahu Chaim Meisel
[Rov of Lodz, Poland], and the mighty Gaonim Rabbi Chaim HaLevi
[Soloveitchik, Rov of Brisk], and Rabbi Chaim Ozer [Grodzenski,
Rov of Vilna]
He demanded that they place a prohibition on Rabbonimagainst granting them [students who cut their beards] Rabbinic
ordination [Semicha], on Shochtim against teaching them the skill
of ritual slaughtering [Shechita], and on Jewish communities against
employing them in any religious position.
Kovetz Yagdil Torah 7:5
______
Rav and Rosh Yeshiva of SLABODKA
…Every Jew should think about this and have pity on his children only when they walk in the paths of Hashem, when they are similar in their appearance to their parents, keeping Shabbos and . But not to those who are not at all similar in their appearance to the Jewish people, for they have become distant and have garbed themselves in a different style, desecrating Shabbos and … Their appearance is not similar to the Jewish people, for they have removed from themselves the (Divine image).
Levush Mordechai, Bava Kamma p.7
*
[Epstein, Rosh Yeshiva of Slabodka-Chevron]
Shaalos Uteshuvos P’as Sod’cha, section 101_____
??”? ??? ?’ ???? “?? ????? ??? ?????” ???? ???”?
?? ????? ??? ??? ????? ?????? ??????, ??? ?????? ???????
????? ????, ??? ???? ???? ??”?, ???? ????”? ??”?, ??? ?????
??????? ??????? ??? ??? ??? ???? ??????? ??????? ????,
??????? ???? ????. ??? ???? ??? ??? ????? ???? ??”? ????
????”? ?? ??”?, ??? ??? ????”? ???? ???? ??? ????? ????
???, ?? ????”? ?? ???? ??? ??? “?? ?????”, ??? ????? ???
?? ????? ???? ?????? ????? ??. ?????”? ??”? ????”?.
???? ?? ??????? ??????? ?????? ???’ ?? ???? ?????, ??
???? ????? “?? ????? ??? ????”. ?????? ??? ?? ?? ????
??????? ??????? ????? ???? ???? ?????? ????? ?????? ?????
??????? ???? ??????, ??’ ????? ??’ ????? ?????, ????? ?????
????? ????? ?? ????? ???? ???? ????”? “????? ???” ????? ??
????? ????? ????? ??, ??? ???? ??? ???? ??????? ??? ????.
???? ???’ ??????, ?.?.?. ??????, ????? ???? ?????
???? ????? ???????, ????? ?????, ???? ???????,
______________
??”? ??? ?’ ???? “?? ????? ??? ?????” ???? ???”?
?? ????? ??? ??? ????? ?????? ??????, ??? ?????? ???????
????? ????, ??? ???? ???? ??”?, ???? ????”? ??”?, ??? ?????
??????? ??????? ??? ??? ??? ???? ??????? ??????? ????,
??????? ???? ????. ??? ???? ??? ??? ????? ???? ??”? ????
????”? ?? ??”?, ??? ??? ????”? ???? ???? ??? ????? ????
???, ?? ????”? ?? ???? ??? ??? “?? ?????”, ??? ????? ???
?? ????? ???? ?????? ????? ??. ?????”? ??”? ????”?.
???? ?? ??????? ??????? ?????? ???’ ?? ???? ?????, ??
???? ????? “?? ????? ??? ????”. ?????? ??? ?? ?? ????
??????? ??????? ????? ???? ???? ?????? ????? ?????? ?????
??????? ???? ??????, ??’ ????? ??’ ????? ?????, ????? ?????
????? ????? ?? ????? ???? ???? ????”? “????? ???” ????? ??
????? ????? ????? ??, ??? ???? ??? ???? ??????? ??? ????.
??? ???’ ?????? ?.?.?. ?????? ????? ???? ?????
???? ????? ??????? ????? ????? ???? ???????
_____________
SHOLOM BAYIS
AND
MAINTAINING
A STORY
ABOUT
THE BABA SALI
One who guards his beard is like one who guards his bris. To touch
[i.e., trim the beard], even [only] with scissors, is forbidden.
He would frequently say that a person who resolves to leave his beard
intact will have half his sins forgiven….
Once a young man came to him and told him that he wished to let his
beard grow because he had heard about the promise that half his sins
would be forgiven, but his wife was opposed.
Baba Sali replied that he should tell his wife that half her sins will also
be forgiven if she allows him to grow his beard
(Meor Yisrael [biography of the Baba Sali], pp. 88-90).
For a comprehensive treatment of this subject, see:
Sefer Hadras Ponim Zokon / by Rabbi Moshe Wiener / The Cutting and Growth of the Beard in Halachic Perspective /
Published with the Endorsements of the Leading Halachic Authorities of our Times / 1024 pages (in expanded third edition)
_________
Daas Torah
of the
ON THE VITAL NECESSITY OF HAVING A FULL BEARD
Jewish people to remain strong in
observing this and
not to trim the
beard even with scissors
“Kuntres Tiferes Odom, by the Chofetz Chayim (a work
composed entirely to emphasize the necessity of
[He did this]
Kol KisveiChofetz Chayim)
chapter 6).
(Rav Chayim Kanievsky shlita in his sefer chapter 5,
quoting the Chofetz Chayim)
Kuntres Tiferes Odom
Orchos Yosher
even if one cuts the
beard with scissors
if someone has yiras shomayim
shidduchim is
whether he has a beard (Chofetz Chayim in Kuntres Tiferes Odom chapter 11).
______________
Daas Torah
regarding
Shaving the Beard
[chemical]4. He wrote:5
[removal of the beard with] depilatory cream… I find this matter very painful…I am accustomed to this being prohibited since the earlier generations, and [the prohibition] was very severe…[Jews] have learned it from the non-Jews during their exile…Although this sickness has spread even among the bnei Torah, the issue has not changed as a result of this, and therefore my soul boils [with rage]
tcafs kWmz aht iuzjv hrun sucfn h,gnaW 6Wthena ygnf – iez hkc hsuvh uhbpkFor a comprehensive treatment of this subject, see:
Sefer Hadras Ponim Zokon / by Rabbi Moshe Wiener / The Cutting and Growth of the Beard in Halachic Perspective / Published with the Endorsements of the Leading Halachic Authorities of our Times / 1000 pages (in expanded third edition)
4 Rav Chayim Kanievsky shlita in his sefer Orchos Yosher (ibid.).
____________
Daas Torah on the prohibition of shaving the beard
with an electric shaver
By the outstanding Posek of our generation the great gaon
[Rabbi Shlomo Zalman Auerbach] wrote:
[by publishing this sefer] you are accomplishing
something good and beneficial. Perhaps through this [sefer] the issues will
be elucidated and clarified, thereby saving [the Jewish public] from a
_____
HALACHIC STATEMENT
CONCERNING SHAVING THE BEARD
ELOZOR MENACHEM M. SHACH
To the questioner, may he be well:
not be lenient in this matter.
shaving machines is forbidden.
This is my response,
(Signed) Elozor Menachem M. Shach
____________
Shaving the Beard
with Electric Shavers:
WORSE THAN
CHILUL SHABBOS?
To the distinguished and G-d fearing
Rabbi, who brings merit to the Jewish
public, Rabbi Moshe Wiener, Shlita
I have received your letter, with the
enclosed material documenting opinions
of Halachic authorities on the question of
whether one may use shaving machines
on the beard. You request also my own
observations.
As a matter of fact, the Chazon Ish, of
blessed memory, ruled that such
machines are prohibited. Who then, after
his ruling, can dare to rule leniently on a
Torah question that involves
transgressing the Torah prohibition
against shaving the beard for which both
the one who shaves and the one who is
shaved are equally liable, amounting to a
total of ten sins (if one shaves oneself)?
Rabbeinu Nissim of Gevona (the Ran)
writes that a sin that incorporates several
prohibitions is as severe as desecration of
the Shabbos (which carries capital
then, the consequences of violating ten
prohibitions on a day to day basis! Who
would want to place himself into such a
position?
Anyone aware of the severity of this
transgression and its punishment will
keep far away from these machines. I am
sure that if we will explain the problems
involved, and present the opinions of the
outstanding authorities of our time who
ruled that shaving machines are
prohibited (including the saintly Chofetz
Chaim, Chazon Ish, and Rabbi Aharon
Kotler, of blessed memory), then anyone
with the slightest degree of Yiras
Shomayim will keep far away from these
machines and totally avoid their use.
There is nothing more for me to add. It
is obvious that you, my dear most
honored Rabbi, have been afforded the
very great merit of publicizing the serious
problems involved in this question. Even
will help to improve the situation only
partially, your reward will still be great.
Happy is your lot that you are bringing
merit to the Jewish public. May G-d grant
that you will indeed bring merit to great
numbers of Jews who will be saved from
sin through your Sefer.
May the Holy One, blessed be He,
purify our hearts that we may be
privileged to return to Him in complete
repentance, which will bring about our
speedy redemption for the sake of His
Name. I await, with longing, divine
salvation and divine mercies.
Rabbi Moshe Sternbuch
*The Magan Avrohom (Orach Chaim 328:9) and
other Poskim (Mishna Berura Ibid. 39) cite this Ran
and write that it is more severe than Chilul
Shabbos.
_________
Many
scissors prohibited
prohibition
Halachic
Halachic
(prince of the Torah, Torah
leader of the Jewish people
the bright luminary of the sun
absolutely not even seen the Teshuva
pride and saint of the Jewish people, leader of all Jews in the
Diaspora grovel in the dust and beg for forgiveness
give up his life
[Mesiras Nefesh]
,
, ,
Gedolim [great Halachic authorities] and Poskim are of the opinion that
[cutting the beard] with .. is .. The latest such authority (and most
Deah, section 93), where he explains at length and with great profundity the
of cutting the beard with scissors..
Concerning those who write to dispute the position of the Tzemach
Tzedek by maintaining that surely it was not meant as a ruling… what can I do if
grandson and disciple of the holy Gaon, the Rav, author of
…Moreover, in the actual subject itself, he [the disputant] is groping like a blind
Tzedek… He has (Halachic responsum), section
93 in the above-mentioned Tzemach Tzedek, which stretches over eight large folio pages
it up there.
…The last disputant, with his words against the Tzemach Tzedek by the holy Gaon
G-d and the Gaon, the
[The disputant] ought to
and then, after doing all that, perhaps [he will be forgiven]…
Let us conclude with historical accounts of the righteous that we have heard and
know, that the holy Gaon, author of the Tzemach Tzedek, was ready to
for this matter at the palace of Czar Nicholas I…
Halachic
Minchas Eluzar II, section 48
_______________
Why Did the
Litvishe Yeshiva Bochurim
Start Shaving their Beards?
The following response to this question was published in:
Visions of the Rov
Highlights from the Life and Times of Moreinu Hagaon Harav
influences had infiltrated
the Yeshivos of that time,
making .. beardless faces the norm…*
[young Rav Avrohom Kalmonowitz, who never
shaved his beard] even earned the respect of his rebbeim,
Roshei Yeshiva and friends for his strength of character and his
* * *
* Additional sources documenting why the Litvishe Yeshiva Bochurim started shaving their beards: In Kovetz
[depilatory
[Jews]
accustomed to this being prohibited since the previous generations, and [the prohibition] was very
severe…Although this sickness has spread even among Torah scholars , may they be well, the
been a disgrace for anyone not to have a beard. It is only in recent generations that some have started to treat
For similar statements (from our teacher the Chofetz Chaim and many other Gedolim) regarding the (non
Yiras Shomayim) reasons shaving started in Litvishe and other circles, and for a comprehensive treatment
concerning the growth and cutting of the beard in Halachic perspective, see sefer Hadras Ponim Zokon
by Rabbi Moshe Wiener (1,000 pages in expanded third edition and published with the Haskamos of the
greatest Gedolim of our times).
“If you want to argue about whether it’s better (in general) to wear a hat/jacket or not to, that’s a separate argument.”
Okay, lets discuss that point. There is nothing to argue about. No one of Rav Chaim Kanievsky’s stature disagrees. Try naming one who you think is even close to his stature that disagrees.
“????? ?????
???? ????? ???
??”? ????? ?????
???? ?????”
[the Chazon Ish]
[the inquirer]
[removal of the beard with] depilatory cream…[or] close-cutting scissors.. I find this matter very painful…I am accustomed to this being prohibited since the earlier generations, and [the prohibition] was very severe…[Jews] have learned it from the non-Jews during their exile…Although this sickness has spread even among the bnei Torah, the issue has not changed as a result of this, and therefore my soul boils [with rage]
??? ???? ????-??? / ????? ????? ??????For a man or woman?
WIY:
In your first post on this thread (the second post of the thread) you agreed it is very wrong for women to congregate in the street. You seem to have somehwhat had change in heart since. Please clarify.
“Do you see anything wrong with a frum single male therapist treating a married woman his age?”
Jewish courage:
I see everything wrong with it. And not just yichud itself.
Jewish courage:
Very well said. You are 100% correct.
Thank you.
Wolf: Where is Goldilocks?
WIY:
It isn’t just Rambam. Shulchan Aruch too says it must be limited. There was a whole host of poskim and Gemorah’s cited earlier in the thread that are very clear about this.
The CC’s wife WORKED IN THE HOUSE (store in the back.)
philosopher:
The reason she doesn’t go to Beis Din, as clearly stated in the poskim and Gemorah, is because she shouldn’t go outside the HOUSE.
HaQer: Rav Moshe discussed in the beards thread is regarding during the whole year, not the 3 weeks. And you still haven’t cited any particular R”Y or recognized posek. “Have heard” simply doesn’t “cut it”.
artchill: Then how do you explain away what the poskim say regarding someone who commits suicide?
Can you name a reliable posek who matirs it? (Of course everyone should ask there own posek, but I’ve never heard any matir it.)
Can this be made sticky for the duration of the summer?
Perhaps you can purchase from a Yid at a higher price, and deduct the difference in price as maaser?
Chasidish Yeshivos tend to have lower tuitions. I heard Satmar and Bobov and others in Brooklyn charge about $2k, but will take anyone in even if they can’t afford that.
WolfishMusings because I’m Wolfish
How are you Wolfish?
With all these horror stories, its no wonder we constantly need our Gedolim to implore upon us to keep far far away from these awful activities, and going to places like Florida.
Instead of just complaining, lets share ideas how to keep our girls off the streets.
But it needs to be a cold shower.
And which frum girl doesn’t know about not shaving during the 9 days?? That is surely not ever necessary.
Only if you promise us to use a filter.
hello99, that’s regarding trimming, it doesn’t say you can completely remove it. Can you cite any heter to completely remove a beard?
The tradition was to wear a hat. Which particular hat wasn’t all that important, and it varied as to what was available during whatever time.
Yidden have secluded themselves from goyish culture due to the terrible negative influences that goes hand in hand with it.
Hair: The Kabbalistic Significance
Part 2
Section II: Spiritual Insights
The path of Kabbala is a profound, yet subtle spiritual path, nestled within the heart of Torah. The mitzvot we will be exploring will distinguish clearly between a person, whose commitment to Torah is limited to the keeping of the letter of the Divine Law, and a person whose commitment soars to the level of passionate harmonization with the spirit of the Divine Law.
Any part of the natural order can be perceived in a variety if ways. Hair, the subject of our exploration here, is no exception. For a scientist, hair is seen and understood in terms of its function in the human body; for a swimmer, in terms of its implications on the speed of the race; and for an advertising executive, as an instrument to attract customers. All these perspectives are understandable, yet far removed from how a Torah practitioner and Kabbalist relates to hair.
Many people today experience and relate to their hair as an important expression of their self and something that is integral to their self-esteem. Thus for moderns, it should be reiterated that the Torah gracefully allows them to keep their hairstyles. This is the case provided the hairstyles conform with basic Torah norms of modesty and with the laws relating to shaving and haircuts that we have seen above and will explain later. There is an element of the Torah, the Tree of Life, that makes space for a spectrum of people who are all in different places along the spiritual path. The disciple of Kabbala, representing the epitome of spiritual aspiration in Torah, seeks from the depths of Torah a way of relating to their hair that brings greater spiritual purpose, understanding and maturation.
When the Arizal teaches that the hair of the head is of the quality of judgment (din), perhaps this is also tacit recognition, in one respect, of the intimate association of hair with ego. For anyone living in the Western world such a connection between hair and ego is beyond need of demonstration. Likewise, is the understanding nothing more than ego limits a person. The hair of the head, located as it is on the top of the human body, can be perceived as the keter (crown) of negative human ego. Interestingly, a woman who expresses the Divine persona of Nukva, is required to cover her hair on the head but is not to eliminate it. In actuality, the opposite is true. She is discouraged from making herself hairless, given the need for her embodiment of a tamed force of din in this world. Women are rooted in the left side of the Tree of Life and correspond to the gevurot (contractive power). Her gevurot need to be contained but not eliminated. Men are rooted in the Right side of the Tree of Life, and find their source in the chasadim; therefore, their gevurot/dinim i.e. the hair of their heads, needs to be eliminated largely but not completely.
In the words of the Zohar (19), “Disruption of spiritual consciousness (tiruf daat) will befall a man who allows his wife to expose her hair; this
Notes:
Eccles. 7:14.
Num. 6:5.
Rambam, Sefer Mitzvot, Mitzvah 8.
Tomer Devorah.
Shulchan Aruch, Yoreh Deah 203:7.
Kad HaKemach, Rosh Hashanah Ayin, aleph.
See Shaar Hakavanot, Inyan Chag Hashavuot, for quotation of famous Midrash.
Otzrot Chaim, Derush Adam Kadmon, pg. 6.
Shulchan Aruch Orach Chaim 2:6 and see Shabbat 156b.
Igrot Moshe Orach Chaim 1:1.
ibid.
E-l is name of G-d associated with the sefira of chesed, and Sha-dai is associated with trust see Ex. 6:3, Rashi ad loc.
Job 19:26.
Derech Hashem 1:3:8.
Gen. 2:25.
Guide for the Perplexed, ch. 2.
Zohar, Parashat Naso 125b-126b.
Section 3: Meditation Instructions
When a man is beginning to have his haircut, he should intend:
1. To fulfill the will of his Maker in not having the corners of his head shaved with a razor.
2. To fulfill the will of his Maker in not having his beard cut by a razor.
Besides these preparatory meditations, he can intend:
1. To remove the judgments (dinim) from his head to the extent that he does.
2. To do the meditation while reflecting on the above gematria of the word toar and name of Hashem.
Throughout the day, a man can attune to his beard, as an expression of the Divine names E-l Sha-Dai. This should not be done in the bathroom or an unclean place. While contemplating, a person can focus on opening his heart in kindness, and developing his inner strength, thus becoming more truly trusted as a vessel for the Divine Will.
A woman, when putting on her hair-covering, can intend to conceal and sweeten her judgments (dinim). She can also contemplate ways in which she can appropriately manifest her inborn quality of gevura (power). Hair, as a clearly sexual dimension of her existence (1), can suggest a meditation focused on the partial concealment of her physical self so that her spiritual self can illuminate creation with greater clarity.
The goal of the Kabbala is the transformation of a human being into a chariot for the Divine. Hair, an aspect of our existence that has been exiled into banality and perversion, in Kabbala is recognized for its spiritual power, properties and potential. Contemporary Jewish spiritual seekers are encouraged to work with this Kabbalistic tradition and experiment with its fruits.
Section I: Practices
When a man or a woman gets a haircut, or a man trims or shaves his beard, each should have this done by a person of the same sex..
1. A man does not shave, nor permit others to shave, his beard at all, with the exception of the mustache that overlaps the top lip, and this is only to be trimmed to above the lip with a scissors. (8)
2. According to some, a man does not allows his peyot i.e. the hair of his temples and upper sideburns between forehead to back of ears (i.e. sides of the head) to be trimmed (9) except when the peyot extend past the length of the beard and then are trimmed with a scissors (10).
3. A man should keep the hair of his head short (11), with the exception of course of the peyot and beard.
Notes:
1 Shulchan Aruch, Yoreh Deah 181:12
2 Shulchan Aruch, Yoreh Deah 181:6
3 ibid.
4 Shulchan Aruch, Yoreh Deah 181:3,10 and Har Tzvi, Y.D. 143
5 Makot 20A, Rambam, Avodat Kochavim 12:6
6 Shulchan Aruch, Yoreh Deah 181:3 see Veyesh Osrim & 181:11 & Arizal quoted above.
7 ibid
9 Shulchan Aruch, Yoreh Deah 181:11
Devorim 19:27:
Do not cut off the hair on the sides of your head. Do not shave off the edges of your beard.
From the Arizal
taf – 400
ayin- 70
reish-200
=670 +1 [for the word itself called kollel, a traditional Kabbalistic hermeneutic]
Total =671
Ado-nai spelled: aleph dalet nun yud
Ado-nai spelled out in full
aleph spelled aleph-1 lamed-30 pei -80 = 111
nun spelled nun -50 vav -6 nun-50 = 106
yud spelled yud -10 vav -6 dalet-4 = 20
Total=671
However, you already know that the head [of a person] incorporates allusions to the ten sefirot, and that its allusion to malchut constitutes the secret of the Sides of the Head. Thus, PeAH [side] has the numerical value of the Divine name Elokim, and PeAH [side] is always in malchut.
PeAH spelled pei aleph hei
pei : 80
aleph : 1
hei : 5
Total = 86
Elo-him spelled aleph lamed hei yud mem
aleph – 1
lamed -30
hei – 5
yud -10
mem -40
Total= 86
However, there is no sustained existence to the world except through the judgments, and it is not fitting to remove them completely. To that end, we need to retain only the dimension of malchut [i.e. peah], but this applies only to the head of Zeir Anpin [man]. However, Nukva [woman] does not shave her head. The reason is that since she corresponds to Nukva, and since all the judgments are in Asiya [world of action/Nukva], were she to remove the judgments from the head of Nukva, there would not remain any judgments in the world. Accordingly, a woman needs to keep her hair, and does not shave her head.
My master was extremely careful not to get a haircut after midday, that is after the time arrives for praying the Large Mincha. Even on the eve of the Sabbath [Friday], he was cautious.
It is fitting that a man not uproot any hair from his beard at all, for the beard hairs are channels of Divine spiritual abundance. He should intend that the top of the beard is the First Tikun.
E-l, in the secret of the thirteen attributes of mercy, and the hair of the beard on the left and right is twice the numeric value of the word zakan (beard), and that is the numerical value of the Divine name Sha-dai.
Zakan spelled zayin kuf nun
kuf -100
nun -50
157 x 2= 314
Sha-dai spelled shin dalet yud
shin -300
dalet- 4
yud – 10
Total=314
Together the beard as a whole is E-l Sha-dai. For this reason a man should be mindful at all times not to grasp his beard so that he does not uproot any hair from it.
Taamei Hamitzvot, Parashat Kedoshim, pg.194
According to the Zohar, the beard is considered to be a channel of holiness and blessing and is therefore not to be shaven or trimmed by any method.
Zohar Vol. 11 Safra Det’zniuta
Third Chapter
33. Nine precious features were granted to the beard. Everything that is hidden and not revealed is lofty and precious. THE BEARD was concealed in the Scriptures, FOR THERE IS NO MENTION OF THE BEARD SUCH AS, “THE EYES OF HASHEM,” “THE EARS OF HASHEM” AND “HIS CHEEKS ARE LIKE A BED OF SPICES” (SHIR HASHIRIM 5:13). BUT THERE IS NO MENTION OF THE BEARD, AND THAT IS BECAUSE IT IS LOFTY AND PRECIOUS.
34. The first feature of the beard: Hairs upon hairs EMERGE from before the opening of the ears to the top of the mouth, MEANING THE UPPER LIP. THE SECOND FEATURE: It is from this top OF THE LIP to the other top OF THE LIP. THE THIRD FEATURE: THERE IS a path below the two nostrils OF THE NOSE so full OF HAIR that it is invisible. THE FOURTH FEATURE: The cheeks are covered WITH HAIR on one side and the other side. THE FIFTH FEATURE: In them TWO apples OF THE FACE are seen, red as a rose. THE SIXTH FEATURE: on one thread hangs coarse black HAIR down to the chest. THE SEVENTH FEATURE: The lips are free OF HAIR and are as red as a rose.
35. THE EIGHTH FEATURE: Short HAIRS travel down the neck and cover the nape. THE NINTH FEATURE: HAIRS both long and short, HARD as sinews descend equally, MEANING THAT THEY EQUALLY MINGLE WITH EACH OTHER. One who has these nine features is mighty and strong, NAMELY ZEIR ANPIN.
36. It is written, “Out of my distress I called on Yah” (Tehilim 118:5). David recited nine clauses until “all nations compassed me about” (Ibid. 10), in order to surround HIMSELF WITH THEM and protect himself. THEY CORRESPOND TO THE NINE FEATURES OF THE BEARD OF ZEIR ANPIN. 1. “OUT OF MY DISTRESS I CALLED ON YAH.” 2. “YAH ANSWERED ME WITH LIBERATION.” 3. “HASHEM IS ON MY SIDE, I WILL NOT FEAR.” 4. “HASHEM TAKES MY PART WITH THOSE WHO HELP ME.” 5. “IT IS BETTER TO TAKE REFUGE IN HASHEM.” 6. A SECOND “IT IS BETTER TO TAKE REFUGE IN HASHEM.” TOGETHER WITH THE THREE TIMES ‘MAN’ IS MENTIONED, WHICH ALLUDE TO THREE FEATURES, THEY ARE NINE, AND THESE NINE FEATURES ARE IN THE SECRET OF THE VERSE, “And the earth, brought forth grass, herb yielding seed after its kind, and tree, yielding fruit, whose seed was in itself, after its kind” (Beresheet 1:12). These nine FEATURES OF THE BEARD were uprooted from a whole name, NAMELY FROM THE THIRTEEN FEATURES OF THE BEARD OF ARICH ANPIN, AND CAME TO ZEIR ANPIN. Afterwards, they were AGAIN planted in a complete name, as is said, “And Hashem Elohim planted”, WHICH IS THE FULL NAME OF ATIK AND ZEIR ANPIN. There are thirteen features of the Beard in the supernal one, NAMELY ARICH ANPIN. The lower, WHICH IS ZEIR ANPIN, appears in nine features OF THE BEARD, AND THIRTEEN PLUS NINE EQUALS 22. These are the 22 letters that were engraved through them.
37. Therefore, IF ONE SEES IN a dream that he was holding in his hand the beard of an important man, then he is at peace with his Master and his enemies shall be subdued under him. The upper Beard, OF ARICH ANPIN, that illuminates to the lower BEARD OF ZEIR ANPIN is more so, because the upper Beard is called ‘abundant in Chesed’, while in Zeir Anpin it is CALLED plain ‘Chesed’. When he needs light, the upper Beard then illuminates and HE TOO is called abundant in Chesed.
Dave: I believe the poskim only “scrap” it depending on the method of suicide. If the method of suicide didn’t cause instant death, we assume he did teshuva before dying even though he was longer able to prevent himself from dying. If he caused the death instantaneously, there was no time for teshuva.
We use the assumption for teshuva to determine how to treat him post-death. Obviously Hashem knows whether there really was teshuva for how he is treated in Beis Din shel Maaleh.
There are many different possibilities as far as which bridge/tunnel you can use to get into/out of NY.
Generic shaving the beard in general. Not method specific.
Which bridge?
“In fact, since there *are* clearly those who permit”
Where? Someone asked earlier “Please tell me what sefer, – as they say, chapter and verse, – states it is ASSUR to shave” and I responded. Please do the reverse.
Rav Chaim is not a lone wolf on this issue. Yes, it is a normative opinion. If someone is seeking out every kula, I’m sure he can find them. Like you said, “but we clearly don’t do that.”
Speak to Rebbi and get back to me.
Shaila: Must one wash his hands after shaving?
Teshuva: It is assur to shave.
What smartcookie describes is a problem affecting some, but not most.