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However, there were clearly exceptions, with the Book of Ezekiel itself adding that priests should keep their hair trimmed<ref>{{bibleverse||Ezekiel|44:20|}}</ref>, and the [[Priestly Code]] of the Torah arguing that, in certain cases of [[tzaraath]], the beard and hair should be completely shaved away<ref>{{bibleverse||Leviticus|14:9|}}</ref>. The Priestly Code additionally requires that [[Nazarite]]s shave their heads, 7 days after any contact with [[corpse]]s<ref>{{bibleverse||Numbers|6:9|}}</ref>, and the [[Deuteronomic Code]] compels [[slavery|captive women]] to shave their head after the conclusion of [[mourning]] for their parents<ref>{{bibleverse||Deuteronomy|21:12|}}</ref>
However, there were clearly exceptions, with the Book of Ezekiel itself adding that priests should keep their hair trimmed<ref>{{bibleverse||Ezekiel|44:20|}}</ref>, and the [[Priestly Code]] of the Torah arguing that, in certain cases of [[tzaraath]], the beard and hair should be completely shaved away<ref>{{bibleverse||Leviticus|14:9|}}</ref>. The Priestly Code additionally requires that [[Nazarite]]s shave their heads, 7 days after any contact with [[corpse]]s<ref>{{bibleverse||Numbers|6:9|}}</ref>, and the [[Deuteronomic Code]] compels [[slavery|captive women]] to shave their head after the conclusion of [[mourning]] for their parents<ref>{{bibleverse||Deuteronomy|21:12|}}</ref>

=== Origin ===

According to [[biblical criticism|biblical scholars]], the shaving of hair, particularly of the ''corners of the beard'', was originally a mourning custom<ref>''Peake's commentary on the Bible''</ref>; the behaviour appears, from the [[Book of Jeremiah]], to also have been practiced by [[Arab]]ic tribes<ref>{{Bibleverse||Jeremiah|9:26|}}</ref><ref>{{Bibleverse||Jeremiah|25:23|}}</ref><ref>{{Bibleverse||Jeremiah|49:32|}}</ref>, although some ancient manuscripts of the text read ''live in remote places'' rather than ''clip the corners of their hair''. Biblical scholars think that the regulations against shaving hair may be an attack on the practice of offering hair to the dead, which was performed in the belief that it would obtain protection in [[sheol]]<ref>''Peake's commentary on the Bible''</ref>; Nazarites shaved after contact with a corpse, captive women shaved after mourning the death of their parents, and the general prohibition in the Holiness Code is immediately followed by a rule against people cutting their own bodies for the benefit of the dead<ref>{{bibleverse||Leviticus|19:28|}}</ref>.

[[Textual criticism|Textual scholars]] date the [[Priestly Source]], and the Holiness and Priestly Codes within it, to the late 7th century or later<ref>[[Richard Elliott Friedman]], ''Who wrote the Bible''</ref>; it appears that before this time, the shaving of the head during mourning was permitted, and even encouraged<ref>''Peake's commentary on the Bible''</ref>. The [[Book of Amos]], which is dated by textual scholars to the mid 7th century<ref>''Peake's commentary on the Bible''</ref>, as well as the Books [[Book of Isaiah|of Isaiah]] and [[Book of Micah|of Micah]], which textual scholars date to a slightly later period, portray [[Yahweh]] as instructing the Israelites to shave their head as an act of mourning<ref>{{bibleverse||Micah|1:16|}}</ref><ref>{{bibleverse||Isaiah|22:12|}}</ref><ref>{{bibleverse||Amos|8:9-10|}}</ref>:
:''...Yahweh... called you to weep and mourn. He told you to shave your heads in sorrow for your sins''-<ref>{{bibleverse||Isaiah|22:12|}}</ref>


== In classical rabbinical literature==
== In classical rabbinical literature==


Because the biblical prohibition against shaving uses the Hebrew word ''gelech'' (''גלח''), which refers to shaving with a blade against the skin, [[Talmud]]ic rabbis interpreted it to ''only'' refer to single-bladed [[razor]]s, and ''only'' to situations that involve the hair being cut close to the roots, in a smooth manner<ref>''Makkot'' 3:5</ref><ref>[[Sifra]] on ''[[Kedoshim]]'' 6</ref>.
[[Talmud|Talmudic]] [[rabbi]]s understood this to mean that a man may not shave his beard with a [[razor]] with a single blade, since the Hebrew word "גלח" used by the verse refers specifically to shaving with a blade against the skin.
== In rabbinic literature of the Middle Ages ==
== In rabbinic literature of the Middle Ages ==


Because [[scissors]] have two blades, [[halakha]] (Jewish law) therefore permits their use to trim the beard, since the cutting action comes from contact of the two blades and not the blade against the skin.<ref>[[Shulchan Aruch]], [[Yoreh De'ah]] 181</ref>
Gradually, various mechanisms developed by which Jews evaded the shaving regulations of [[halakha|Jewish law]]. The [[Shulchan Aruch]] argued that because [[scissors]] have two blades, it would therefore be permitted to trim the beard by using them, since the cutting action would come from contact between two blades and not from that between blade and skin<ref>Shulchan Aruch, ''[[Yoreh De'ah]]'', 181</ref>.


The [[Menachem Mendel Schneersohn|Tzemach Tzedek]] rules that shaving a beard additionally falls under the separate prohibition for a male to resemble a female and use female ways to beautify himself (Deut. 22:5), and thus it is entirely prohibited.
[[Menachem Mendel Schneersohn]] argued that shaving a beard would fall under the biblical regulation against males [[transvestite|resembling a female]]<ref>{{bibleverse||Deuteronomy|22:5|}}</ref>.


=== In Kabbalah ===
=== In Kabbalah ===


The [[Zohar]], one of the primary sources of [[Kabbalah]] (Jewish [[mysticism]]), attributes [[holiness]] to the beard, and strongly discourages its removal. As a result, [[Hasidic Judaism|Hasidic Jews]] grow their beard, as they traditionally follow [[Kabbalah|Kabbalistic]] practices more closely than Jews of [[Lithuanian Jews|Lithuanian]] or [[misnagdim]] background. This untrimmed beard gives Hasidic Jews a distinct appearance.
The [[Zohar]], one of the primary sources of [[Kabbalah]] (a form of Jewish [[mysticism]]), attributes [[holiness]] to the beard, and strongly discourages its removal, declaring that even the shortening of a beard by scissors was a great sin<ref>''Jewish Encyclopedia''</ref>. Kabbalistic teachings gradually spread into [[Slav|Slavonic]] regions, and consequently beard trimming was prohibited in these areas, even if it involved scissors<ref>''Jewish Encyclopedia''</ref>; it was the [[Hasidic Judaism|Hasidic Jews]] who more closely followed Kabbalistic practices than Jews of a [[Lithuanian Jews|Lithuanian]] or [[misnagdim]] background, and thus it became the Hasidic Jews who are known for the distinctive traditional practice of growing their beards.


== In Modern Judaism ==
== In Modern Judaism ==


[[Image:Hasidim.jpg||300px|thumb|right|[[Hasidic Judaism|Hasidic]] [[Rebbe]]s and Hasidim with beards and [[payot]].]]
[[Image:Hasidim.jpg||300px|thumb|right|[[Hasidic Judaism|Hasidic]] [[Rebbe]]s and Hasidim with beards and [[payot]].]]
Some [[posek|poskim]] (Jewish legal decisors) rule that Jews may use electric razors to remain cleanshaven, since the shaver's cutting, which works by trapping the hair between the blades and the metal grating, can be considered a scissor-like action. These poskim include Rabbis [[Moshe Feinstein]]<ref>{{cite web
Some modern [[posek|Jewish religious legislators]] in [[Orthodox Judaism]], including [[Moshe Feinstein]] and [[Yosef Eliyahu Henkin]], permit the use of electric razors for the purpose of remaining clean shaven, because, in their view, electric razors work like scissors, cutting by trapping hair between the blades and a metal grating<ref>{{cite web
| last = Heinemann
| last = Heinemann
| first = Moshe
| first = Moshe
| title = Electric Shavers
| title = Electric Shavers
| url = http://www.star-k.org/kashrus/kk-mitzvos-shavers.htm
| url = http://www.star-k.org/kashrus/kk-mitzvos-shavers.htm
| accessdate = December 2006 }}</ref><ref>''[[Eidut L'Yisrael]]'', p. 145</ref>. However, other modern Jewish Rabbinical authorities, such as [[Avraham Yeshayahu Karelitz]] and [[Yaakov Yisrael Kanievsky]], consider electric razors to work in the manner of primitive razors, and consequently prohibit their use<ref>{{cite web|title = Electric Shavers in Halacha| url = http://www.koshershaver.org/why.htm | accessdate = December 2006 }}</ref>. Many Orthodox Jews prefer to grow beards, for a variety of religious, social, and cultural reasons, even if they believe that electric shavers would be permitted; many Orthodox Jews, even non-[[Haredi Judaism|Haredi]] Jews, today grow beards to keep the tradition of their ancestors, regardless of the permissibility of their removal.
| accessdate = December 2006 }}</ref> and [[Yosef Eliyahu Henkin]].<ref>[[Eidut L'Yisrael]], p. 145</ref>

Some prominent contemporary poskim, however, maintain that electric shavers constitute a razor-like action, and consequently prohibit their use. These poskim include Rabbis [[Avraham Yeshayahu Karelitz]] (the ''Chazon Ish'') and [[Yaakov Yisrael Kanievsky]] ("the Steipler").<ref>{{cite web|title = Electric Shavers in Halacha| url = http://www.koshershaver.org/why.htm | accessdate = December 2006 }}</ref>

Many Orthodox Jews prefer to grow beards despite the fact that some authorities permit electric shavers, for a variety of religious, social, and cultural reasons. Historically, Orthodox Jews grew beards before the advent of the electric razor (although some used to use various permissible [[chemical depilatory|depilatory creams]]). As a result, even many non-[[Haredi Judaism|Haredi]] Orthodox Jews today grow beards in keeping with the tradition of their ancestors, despite the room for technical [[halakha|halakhic]] permissibility.


== See also ==
== See also ==

Revision as of 19:39, 7 October 2007

Shaving is the subject of much debate and scrutiny within Judaism.

In the Bible

The Holiness Code of the Torah appears to completely forbid the shaving of the corners of the head and prohibits the marring of the corners of the beard[1], with particular emphasis on priests not marring the corners of the beard[2]; as with many other parts of the Holiness Code, the Book of Ezekiel describes similar regulations, stating that the priests should not shave their heads, or let their locks grow long[3].

However, there were clearly exceptions, with the Book of Ezekiel itself adding that priests should keep their hair trimmed[4], and the Priestly Code of the Torah arguing that, in certain cases of tzaraath, the beard and hair should be completely shaved away[5]. The Priestly Code additionally requires that Nazarites shave their heads, 7 days after any contact with corpses[6], and the Deuteronomic Code compels captive women to shave their head after the conclusion of mourning for their parents[7]

Origin

According to biblical scholars, the shaving of hair, particularly of the corners of the beard, was originally a mourning custom[8]; the behaviour appears, from the Book of Jeremiah, to also have been practiced by Arabic tribes[9][10][11], although some ancient manuscripts of the text read live in remote places rather than clip the corners of their hair. Biblical scholars think that the regulations against shaving hair may be an attack on the practice of offering hair to the dead, which was performed in the belief that it would obtain protection in sheol[12]; Nazarites shaved after contact with a corpse, captive women shaved after mourning the death of their parents, and the general prohibition in the Holiness Code is immediately followed by a rule against people cutting their own bodies for the benefit of the dead[13].

Textual scholars date the Priestly Source, and the Holiness and Priestly Codes within it, to the late 7th century or later[14]; it appears that before this time, the shaving of the head during mourning was permitted, and even encouraged[15]. The Book of Amos, which is dated by textual scholars to the mid 7th century[16], as well as the Books of Isaiah and of Micah, which textual scholars date to a slightly later period, portray Yahweh as instructing the Israelites to shave their head as an act of mourning[17][18][19]:

...Yahweh... called you to weep and mourn. He told you to shave your heads in sorrow for your sins-[20]

In classical rabbinical literature

Because the biblical prohibition against shaving uses the Hebrew word gelech (גלח), which refers to shaving with a blade against the skin, Talmudic rabbis interpreted it to only refer to single-bladed razors, and only to situations that involve the hair being cut close to the roots, in a smooth manner[21][22].

In rabbinic literature of the Middle Ages

Gradually, various mechanisms developed by which Jews evaded the shaving regulations of Jewish law. The Shulchan Aruch argued that because scissors have two blades, it would therefore be permitted to trim the beard by using them, since the cutting action would come from contact between two blades and not from that between blade and skin[23].

Menachem Mendel Schneersohn argued that shaving a beard would fall under the biblical regulation against males resembling a female[24].

In Kabbalah

The Zohar, one of the primary sources of Kabbalah (a form of Jewish mysticism), attributes holiness to the beard, and strongly discourages its removal, declaring that even the shortening of a beard by scissors was a great sin[25]. Kabbalistic teachings gradually spread into Slavonic regions, and consequently beard trimming was prohibited in these areas, even if it involved scissors[26]; it was the Hasidic Jews who more closely followed Kabbalistic practices than Jews of a Lithuanian or misnagdim background, and thus it became the Hasidic Jews who are known for the distinctive traditional practice of growing their beards.

In Modern Judaism

File:Hasidim.jpg
Hasidic Rebbes and Hasidim with beards and payot.

Some modern Jewish religious legislators in Orthodox Judaism, including Moshe Feinstein and Yosef Eliyahu Henkin, permit the use of electric razors for the purpose of remaining clean shaven, because, in their view, electric razors work like scissors, cutting by trapping hair between the blades and a metal grating[27][28]. However, other modern Jewish Rabbinical authorities, such as Avraham Yeshayahu Karelitz and Yaakov Yisrael Kanievsky, consider electric razors to work in the manner of primitive razors, and consequently prohibit their use[29]. Many Orthodox Jews prefer to grow beards, for a variety of religious, social, and cultural reasons, even if they believe that electric shavers would be permitted; many Orthodox Jews, even non-Haredi Jews, today grow beards to keep the tradition of their ancestors, regardless of the permissibility of their removal.

See also

References

  1. ^ Leviticus 19:27
  2. ^ Leviticus 21:5
  3. ^ Ezekiel 44:20
  4. ^ Ezekiel 44:20
  5. ^ Leviticus 14:9
  6. ^ Numbers 6:9
  7. ^ Deuteronomy 21:12
  8. ^ Peake's commentary on the Bible
  9. ^ Jeremiah 9:26
  10. ^ Jeremiah 25:23
  11. ^ Jeremiah 49:32
  12. ^ Peake's commentary on the Bible
  13. ^ Leviticus 19:28
  14. ^ Richard Elliott Friedman, Who wrote the Bible
  15. ^ Peake's commentary on the Bible
  16. ^ Peake's commentary on the Bible
  17. ^ Micah 1:16
  18. ^ Isaiah 22:12
  19. ^ Amos 8:9–10
  20. ^ Isaiah 22:12
  21. ^ Makkot 3:5
  22. ^ Sifra on Kedoshim 6
  23. ^ Shulchan Aruch, Yoreh De'ah, 181
  24. ^ Deuteronomy 22:5
  25. ^ Jewish Encyclopedia
  26. ^ Jewish Encyclopedia
  27. ^ Heinemann, Moshe. "Electric Shavers". Retrieved December 2006. {{cite web}}: Check date values in: |accessdate= (help)
  28. ^ Eidut L'Yisrael, p. 145
  29. ^ "Electric Shavers in Halacha". Retrieved December 2006. {{cite web}}: Check date values in: |accessdate= (help)
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