Wednesday, May 28, 2025

Shavers-Following is an English translation of the Nisan, 5768 Psak Din regarding electric shavers - Reb Moshe did not to want to write a teshuva on Shavers, as people would interpret it as a Heter!

 Following is an English translation of the Nisan, 5768 Psak Din regarding electric shavers signed by R’ Yosef Sholom Elyashiv, R’ Aharon Yehuda Leib Steinman, R’ Shmuel Halevi Wosner, R’ Michel Yehuda Lefkowitz, R’ Chaim Kanievsky, R’ Nissim Karelitz, R’ Shmuel Auerbach, R’ Noson Tzvi Finkel - zichronam l'vracha and 26 other litvish Roshei Yeshiva:

"THE SEVERE BREACH OF HALACHAH 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 Chofetz Chaim 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 also the halachic ruling of our great teacher [the Steipler Gaon, R’ Yaakov Yisroel Kanievsky], the author of Kehilas Yaakov, zt’l, and of our great teacher, R’ Elazar M. Shach, zt’l. They would cite the ruling of the Chazon Ish who equated all shaving machines with a razor. For the Torah does not say: “Do not shave with a razor,” but rather “Do not destroy the edges of your beard.” Any shaving that destroys the beard is forbidden [as a razor], as is evident from Makkos 21a and Rambam, Hilchos Avodas Kochavim, ch. 12.

THEREFORE, USING ANY SHAVER that leaves the face smooth, even if it was used to remove only two hairs, violates the prohibition of “Do not destroy the edges of your beard.”
IT IS THUS OBVIOUSLY THE RESPONSIBILITY OF ALL THE ROSHEI YESHIVA [heads of the yeshivos] to confront this issue and not allow shavers that leave the face smooth to be brought in [to the yeshiva premises]. 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 ODOM, authored by the Chofetz Chaim, zt’l, which focuses on strengthening the observance of this prohibition and explains the reward received in both this world and the next for its practice."
Rav Yosef Sholom Elyashiv zt’l, refused to sign this Psak Din in its original proposed wording, which indicated a “halachic concern.” He only agreed and signed it once the wording was changed to “a clear prohibition,” ("עד שיתוקן לאיסור 'ודאי' ולא בלשון 'חששא'") as is related in the authoritative collection of Rav Elyashiv’s halachic decisions Ashrei Ha’ish Y.D. p. 143

Rav Chaim Kanievsky when he was asked whether any shaving machine can be “kosher” :
"החזון איש אסר כל מכונה וכ"כ כל גדולי הדור"
“The Chazon Ish prohibited every [shaving] machine. ALL the Gedolim of our generation ruled similarly.”

In his sefer Emes l’Yaakov on Shulchan Aruch (Y.D. 181), Rav Yaakov Kamenetzky zt’l wrote (to his grandson) that there is no mesorah from the Rabbonim in America that can be relied upon to permit the use of electric shavers. To quote Rav Yaakov Kamenetzky zt’l:
"Regarding [the prohibition of using] machines for shaving [the beard], this is not just a chumra [halachic stringency] but a substantive [halachic] issue…. 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. 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, [Rabbonim] should rule that it is not just a halachic stringency. If a young man wishes to be scrupulous and avoid using any shaving machine, his parents should not object to this and say that [their son] is just trying to find [superfluous] halachic stringencies."
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The issue of "lift and cut" in electric shavers is a major topic in halachic discussions regarding whether certain shavers violate the Torah prohibition of "lo sakifu"—the prohibition against shaving the beard with a razor (Vayikra 19:27).

Key Background

  • The Torah prohibits shaving with a razor where the blade touches the skin and cuts the hair at the root.

  • A "lift-and-cut" mechanism involves a dual-action system: one part lifts the hair, and the other cuts it below the skin surface, which resembles the action of a razor and is therefore problematic according to many Poskim.

  • Permitted shavers are those that function like scissors (cutting above the skin) and do not have a “lift and cut” feature.


Rabbi Shmuel Feurst's Position (Chicago)

Rabbi Shmuel Feurst permits only certain shavers. His psak, consistent with many other prominent poskim, is that any shaver with a "lift and cut" mechanism is forbidden, as it is halachically comparable to a razor.

Permitted Shavers (according to Rabbi Feurst and other major poskim):
These typically do not have a lift-and-cut mechanism:

  • Panasonic Arc series (wet/dry models) – These use a foil system and do not have the rotary “lift and cut” blades.

  • Certain foil shavers without a second cutting mechanism beneath the foil.

  • Norelco OneBlade – This is often permitted, as it trims more like a trimmer/clipper, above the skin.

Shavers considered problematic:

  • Philips Norelco rotary shavers with Lift-and-Cut (many 3-head rotary models) – These are generally assur.

  • Braun rotary models with dual action (if they mimic lift-and-cut) – Need to be checked individually.


 Summary Psak:

According to Rabbi Shmuel Feurst and others (including Rabbi Belsky zt”l, Rav Moshe Feinstein zt”l via talmidim):

  • Lift-and-Cut = Assur

  • Foil shavers acting like scissors = Mutar

  • Shavers must be checked model-by-model.

12 comments:

Anon said...

Which Rabbi Belsky are you referring to ? /the one from Torah Vodaas ?
The one that has been degraded and mevoozeh on this site for years ?? Now he is your 'maan DeAmar' ??
Tell me this site is not full of it !!!

Avrohom M. Alter said...

I just spoke to Rabbi FUERST to conform what I’ve heard him paskin numerous times. He said “all shavers are permitted to use, even lift and cut! So paskens R Moshe z”l, the Har Tzvi zl, R Henkon zl and the Klozinberger zl (Divrei Yatziv).” He said he was surprised he was misquoted and not called before misquoting in his name. May I suggest removing this post.

Avrohom M. Alter said...

*confirm

Anonymous said...

Rabbi Furest also says that CHALAV STAM IS MUTTTARR

Anonymous said...

Per Reb Moshe Feinstein orally and in a teshuva, milk from operated cows are treif, therefore there is no such an item in the usa as cholov stam, it's cholov treif.

Anonymous said...

RABBI first said that there is no chalav triefah problem. If i can use him to shave i can use him for my ENTEMANS

Anonymous said...

Following is an English translation of the Nisan, 5768 Psak Din regarding electric shavers signed by R’ Yosef Sholom Elyashiv, R’ Aharon Yehuda Leib Steinman, R’ Shmuel Halevi Wosner, R’ Michel Yehuda Lefkowitz, R’ Chaim Kanievsky, R’ Nissim Karelitz, R’ Shmuel Auerbach, R’ Noson Tzvi Finkel - zichronam l'vracha and 26 other litvish Roshei Yeshiva:
"THE SEVERE BREACH OF HALACHAH 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 Chofetz Chaim 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 also the halachic ruling of our great teacher [the Steipler Gaon, R’ Yaakov Yisroel Kanievsky], the author of Kehilas Yaakov, zt’l, and of our great teacher, R’ Elazar M. Shach, zt’l. They would cite the ruling of the Chazon Ish who equated all shaving machines with a razor. For the Torah does not say: “Do not shave with a razor,” but rather “Do not destroy the edges of your beard.” Any shaving that destroys the beard is forbidden [as a razor], as is evident from Makkos 21a and Rambam, Hilchos Avodas Kochavim, ch. 12.
THEREFORE, USING ANY SHAVER that leaves the face smooth, even if it was used to remove only two hairs, violates the prohibition of “Do not destroy the edges of your beard.”
IT IS THUS OBVIOUSLY THE RESPONSIBILITY OF ALL THE ROSHEI YESHIVA [heads of the yeshivos] to confront this issue and not allow shavers that leave the face smooth to be brought in [to the yeshiva premises]. 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 ODOM, authored by the Chofetz Chaim, zt’l, which focuses on strengthening the observance of this prohibition and explains the reward received in both this world and the next for its practice."
Rav Yosef Sholom Elyashiv zt’l, refused to sign this Psak Din in its original proposed wording, which indicated a “halachic concern.” He only agreed and signed it once the wording was changed to “a clear prohibition,” ("עד שיתוקן לאיסור 'ודאי' ולא בלשון 'חששא'") as is related in the authoritative collection of Rav Elyashiv’s halachic decisions Ashrei Ha’ish Y.D. p. 143
Rav Chaim Kanievsky when he was asked whether any shaving machine can be “kosher” :
"החזון איש אסר כל מכונה וכ"כ כל גדולי הדור"
“The Chazon Ish prohibited every [shaving] machine. ALL the Gedolim of our generation ruled similarly.”
In his sefer Emes l’Yaakov on Shulchan Aruch (Y.D. 181), Rav Yaakov Kamenetzky zt’l wrote (to his grandson) that there is no mesorah from the Rabbonim in America that can be relied upon to permit the use of electric shavers. To quote Rav Yaakov Kamenetzky zt’l:
"Regarding [the prohibition of using] machines for shaving [the beard], this is not just a chumra [halachic stringency] but a substantive [halachic] issue…. 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. 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, [Rabbonim] should rule that it is not just a halachic stringency. If a young man wishes to be scrupulous and avoid using any shaving machine, his parents should not object to this and say that [their son] is just trying to find [superfluous] halachic stringencies."


Anonymous said...

These gedolim were against shaving period.
Today's shaving people use only kosher shavers unless they are not makpid on Halachah, Which there are not too many of those in the Yeshivah world .

Cohen Y said...

RDF was firm that lift & cut was ossur. He checked my shaver approx. a generation ago himself & had his grandchild remove the lift & cut

MiMedinat HaYam said...

Slabodka Yeshiva in Slabodka among other major litvish yeshivot required all talmidim to be clean-shaven.
Individual exceptions were made for Chassidim and for RY sons.

Look at the picture of a 1946 Mirrer wedding in this weekend week's FJJ.

Anonymous said...

They were all older bochurim, great talmidei chachomim, one would not know who is the RY or Mashgiach.

Mishne VErura said...

https://blog.torahmatzav.com/2013/05/eating-milchigs-on-shavous.htmlhttps://blog.torahmatzav.com/2013/05/eating-milchigs-on-shavous.html

The Mishna Verura (494 sk 12) says one of the reasons for eating Milchigs on Shavuos is because after Matan Torah, they couldn’t eat meat, because it was too time consuming.

They would need to shecht, remove the chailev , rinse ,salt and cook in a new pot.

They chose instead milchig.

What's pshat ?

Matan Torah was on Shabbos and couldn’t do all this because of issur Shabbos and not because of takes too much time
This question was answered by the Chofetz Chaim himself.