Page 208 - Tzurba M'Rabanan Volume1

206 · Hilchot Pe’ot Hazakan Tzurba M’Rabanan

Some contemporary poskim suggest a second reason for leniency, based on another difference between a
shaver and a razor: The area that a razor can shave is unlimited, as one can move it across one’s whole face
and cut all of the hair simultaneously. But with regard to scissors, the area in which it can operate is limited to
the hairs in between the two blades, which is true for a shaver as well, as it can only shave the hair in between
the two blades inside the shaver. Therefore, it is permitted like a scissors (Rav Shabtai Rapoport, son‑in‑law
of Rav Moshe Feinstein, Techumin volume 13, p. 200). Based on this logic, a lift‑and‑cut shaver (which picks
up the hair directly from the skin and then cuts it) would also be permitted, a position taken by the Zomet
11
Institute as well as other poskim.
A third leniency is that in biblical and Talmudic times, only razors, planes, and tweezers were used for shaving,
but a scissors was not forbidden, since at the time, it was not effective in the same way as a razor. When the
Torah states not to destroy, it is referring to the implement which is forbidden to use for shaving. Therefore,
even if in later times there are other implements that give the same results as a razor, they are permitted
nonetheless, since those implements were never forbidden by the Torah (Rav Eliyahu Weisfish, cited in
Hachashmal B’halacha p. 143). However, others have rejected this approach, since the Torah itself never
actually refers to a razor, but only to hashchata, so it is difficult to say based on that that the Torah referred to
a specific instrument, but is rather focused more on the action (Rav Shlomo Zalman Auerbach in Minchat
Shlomo 2:6; see also Yabia Omer in the continuation of the responsum quoted above).
A fourth potential ground for leniency is posited by Rav Tzvi Pesach Frank, cited by Rav Ovadia Yosef below,
who permits only when one shaves loosely and does not allow the skin to come too close to the screen of the
shaver. Although even in this case one may occasionally cut the hairs like a razor, it is unintentional, and is not
a definite occurrence (and therefore not a pesik resha, which might be forbidden). According to this logic, a
lift‑and‑cut shaver might be forbidden, as it is designed to pluck the hairs from the skin and then cut them.

p Responsa Yabia Omer 9, Yoreh Deah 10 י ד״וי ,ט קלח | רמוא עיבי ת”וש 28 .
In the glosses of the Har Tzvi on the Tur Yoreh Deah, Hagaon ןואגה בתכ ,ד”וי רוטה לע ”יבצ רה“ תוהגהבו
Rav Tzvi Pesach Frank writes that since the actual blade in ןיכסה םצעש ןויכש ,קנארפ חספ יבצ יבר
the shaver doesn’t touch or injure the facial skin, due to ,םינפה רועב עגופ אלו עגונ וניא הנוכמה לש
the thin screen in between, it is only considered similar to אל ,םהיניב תשרה לש קד קספה שיש ינפמ
a blade and is permitted. Similarly, Hagaon Rav Tzvi Pesach פ”צר ןואגה כ”כו .ירשו ,רעת ןיעכ אלא יוה
Frank wrote in a letter to me (dated 5712 [1952]) personally :ב”ישת זומת ח”י םוימ ילא ובתכמב קנארפ
saying: “Of late, many people have brought me different electric
shavers, and I see that they leave their skin completely smooth. תוללכושמ חוליג תונוכמ ינפל ואבוה הנורחאל
Accordingly, such a shaver where experience demonstrates that ןהב םיחלגתמהש יתיארו ,למשח י”ע תולעופה
it effects a completely smooth shave might be considered like an וז הנוכמ ז”פלו ,ירמגל קלח םהינפ רוע השענ
actual razor. Therefore, I say to all those who ask that one should רעת יוהד ל”י יעשמל תחלגמש הרוה ןויסנהש
be careful not to place the shaver tightly against the skin, lest he אלש רהזיש לאוש לכל רמוא ינא ןכלו ,שממ
come to perform actual [forbidden] shaving.” Nevertheless, חוליגל אבי ןפ ,םינפה רוע לע הנוכמה קדהל
when one does not place the shaver tightly against the skin, וניא זא ךכ לכ קדהמ וניאשכ םוקמ לכמו ,שממ
it isn’t defined as a pesik reisha and would be permitted.” .ירשו ,אשיר קיספ רדגב

11. See the detailed article in Techumin vol. 22 as well as www.zomet.org.il/eng/?CategoryID=253&ArticleID=141 for the explanation of this
position and the additional reasons for leniency. It is also noteworthy that in the continuation of the responsum of Rav Ovadia cited above, he
cites another letter from the Yitzchak Yeranein from 5759 (1998) that appears to refer to a lift‑and‑cut shaver (“a new model Philips shaver where
an additional sharper part was added, and the hair that enters the holes of the screen is pulled and then cut”) where Rav Barda says that this too is
permitted, since it still operates like a scissors. This is also the position of some prominent current poskim in the United States. [Addition of the
editors of the English edition]

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