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I don't think there is any real significance to the fact that the term "giluach" does not appear in the Shulchan Aruch. It is mentioned by rishonim (e.g. Rabbeinu Yerucham נשארו לד' והם לג' שלמים ומגלחים בבקר של ל"ד כי מקצת היום ככלו), and a simple comparison of the Rema in Shulchan Aruch to the Rema in Darchei Moshe will show that in the former he speaks of "lehistaper" regarding the same halachos that he speaks of "legaleach" in the former. In other words, it is lav davka (imprecise).

For example, regarding the case where Lag B'omer falls out on Sunday, in Shulchan Aruch he writes:

מיהו אם חל ביום ראשון נוהגין להסתפר ביום ו' לכבוד שבת

Yet when discussing this same case in Darchei Moshe he writes:

כתב מהרי"ל אם חל ל"ג בעומר באחד בשבת אסור לגלח בערב שבת אבל מהר"י וייל כתב דשרי

I don't think there is any real significance to the fact that the term "giluach" does not appear in the Shulchan Aruch. It is mentioned by rishonim, and a simple comparison of the Rema in Shulchan Aruch to the Rema in Darchei Moshe will show that in the former he speaks of "lehistaper" regarding the same halachos that he speaks of "legaleach" in the former. In other words, it is lav davka (imprecise).

I don't think there is any real significance to the fact that the term "giluach" does not appear in the Shulchan Aruch. It is mentioned by rishonim (e.g. Rabbeinu Yerucham נשארו לד' והם לג' שלמים ומגלחים בבקר של ל"ד כי מקצת היום ככלו), and a simple comparison of the Rema in Shulchan Aruch to the Rema in Darchei Moshe will show that in the former he speaks of "lehistaper" regarding the same halachos that he speaks of "legaleach" in the former. In other words, it is lav davka (imprecise).

For example, regarding the case where Lag B'omer falls out on Sunday, in Shulchan Aruch he writes:

מיהו אם חל ביום ראשון נוהגין להסתפר ביום ו' לכבוד שבת

Yet when discussing this same case in Darchei Moshe he writes:

כתב מהרי"ל אם חל ל"ג בעומר באחד בשבת אסור לגלח בערב שבת אבל מהר"י וייל כתב דשרי

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I don't think there is any real significance to the fact that the term "shaving""giluach" does not appear in the Shulchan Aruch. ShavingIt is mentioned by rishonim, and a simple comparison of the Rema in Shulchan Aruch to the Rema in Darchei Moshe will show that in the former he speaks of "haircutting""lehistaper" regarding the same halachos that he speaks of "shaving""legaleach" in the former. In other words, it is lav davka (imprecise).

I don't think there is any real significance to the fact that the term "shaving" does not appear in the Shulchan Aruch. Shaving is mentioned by rishonim, and a simple comparison of the Rema in Shulchan Aruch to the Rema in Darchei Moshe will show that in the former he speaks of "haircutting" regarding the same halachos that he speaks of "shaving" in the former. In other words, it is lav davka (imprecise).

I don't think there is any real significance to the fact that the term "giluach" does not appear in the Shulchan Aruch. It is mentioned by rishonim, and a simple comparison of the Rema in Shulchan Aruch to the Rema in Darchei Moshe will show that in the former he speaks of "lehistaper" regarding the same halachos that he speaks of "legaleach" in the former. In other words, it is lav davka (imprecise).

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I don't think there is any real significance to the fact that the term "shaving" does not appear in the Shulchan Aruch. Shaving is mentioned by rishonim, and a simple comparison of the Rema in Shulchan Aruch to the Rema in Darchei Moshe will show that in the former he speaks of "haircutting" regarding the same halachos that he speaks of "shaving" in the former. In other words, it is lav davka (imprecise).