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21

This is a can of such powder (cream) that Jews would use on the Lower East Side around 100 years ago. If you look closely you will see that it says Mutar based off the teshuva of the Noda B'Yehuda, YD 81. Yiddish text on top says: א שייוו אהן א רייזאר נור מיט א פוידער איז מותר.


16

The Shulchan Aruch in the beginning of YD 182 says: א.המעביר שער בית השחי ובית הערוה אפילו במספרים כעין תער היו מכין אותו מכת מרדות בד"א במקום שאין מעבירין אותו אלא נשים כדי שלא יתקן עצמו תיקון נשים אבל במקום שמעבירין אותו גם האנשים אם העביר אין מכין אותו: {הגה: ואפילו לכתחילה שרי (ר"ן פ"ב דעבודת כוכבים) רק החברים נמנעים בכ"מ (שם ובב"י בשם נ"י) My rough ...


15

It is permitted to use depilatory cream (but not on Shabbat). R Jack Abramowitz writes The Torah only prohibits using a razor to cut the corners of the beard. There are five such corners and many positions when it comes to the details, so a pious person should not use a razor on any part of his beard, nor even on his mustache or on his neck. There ...


15

The Talmud in Ketubot 72a cites Numbers 5:18 as a Scriptural source/derivation: ראשה פרוע דאורייתא היא דכתיב ופרע את ראש האשה ותנא דבי רבי ישמעאל אזהרה לבנות ישראל שלא יצאו בפרוע ראש [Is not the prohibition against going out with] an uncovered head Pentateuchal; for it is written, And he shall uncover the woman's head, and this, it was taught at the ...


9

This is an argument amongst the achronim. See Yoreh Deah siman 178. The Shulchan Aruch writes not to grow one's hair like the non Jews do and not to shave the sides while leaving the hair on top. Shach there #1 brings the Ateres Zahav who says this is actually all one prohibition. Don't grow hair like them which is shaven on the sides etc. The Shach goes ...


9

The answer to this question can have various outcomes all depending on what you hold regarding kippa and what you hold regarding a woman's head covering. There are shittos which hold that wearing a kippa saves your from the issur min HaTorah of bechukasaim lo teilachu (Taz opinion in Orach Chaim 8:3). Then there are those who hold you can even learn without ...


8

The Ramchal's beardless face is referenced in several letters among the Italian rabbinic communities of the 18th century, all of which are part of the general controversy that escalated after the Ramchal's assertion of learning through a maggid and his teachings of kabbalah, both activities that led some to suspect him of being a secret follower of Shabbetai ...


7

Taken from an article by Rabbi Aryeh Lebowitz: The Rambam (Avoda Zara 12:6) rules that one is only prohibited from removing peyos with a razor. Cutting peyos off with a scissor that provides a cut as short as a razor is completely acceptable. (The Darchei Teshuva (181:2) writes, based on the Sefer Hachinuch, that one is merely exempt from punishment, but ...


7

The Biur Halacha (340:1 ד"ה וחייב) addresses this question at significant length. Here is an abridged synopsis: Rivash (394) explains that cutting hair and nails in order to enhance one's appearance is מלאכה הצריכה לגופה similar to the shearing of hair on the Oros Ailim that was performed to enhance the appearance of the ram skins. This is also the opinion ...


7

It is forbidden to derive benefit from a corpse, including its hair, even if the deceased commanded before dying that certain parts be given away for use. (Shulchan Aruch YD 349:2)


6

Pischei Tshuva in Yoreh Deah 181 #5 brings opinions that it is allowed, warning however, not to scrape the application off with a knife. אבל במשיחה הנעשה כעין טיח טיט והחריפות שבו שורף השער מותר דזה הוי השחתה בלי גלוח. אך אם אחר המשיחה נשאר טיח זה על פניהם אין נגררו בסכין אלא ביד ע"ש וע' בזה בתשובת שמש צדקה חלק י"ד סי' ס"א בד"ה לבד זה:


5

To answer a mistaken premise of the question -- boneh is possible on the human body. See Shabbos 107a: המפיס מורסא בשבת אם לעשות לה פה חייב אם להוציא ממנה לחה פטור If someone pops a pimple on Shabbos -- if he did so to make an opening, then he is liable for punishment; if he intended to remove the pus from inside, he is not liable Rashi there ...


5

When I was learning in Israel, someone posted an article written by R' Aharon Lichtenstein about having long hair. If I recall correctly, there were 3 issues he raised and evaluated: 1) Interruption for tefillin: There is a dispute between the Machatzis Hashekel and the Pri Megadim as to whether hair is an interruption on the spot it is grown, or ...


5

The Eitz Yosef says it might have been a ruse to get them to shave their peyos harosh and beard. The Matna Kehuna says it is a warning to his soldiers and hair of the head is an expressing for finding a person, meaning if he finds any Jew he will chop off the head of the officer who failed to kill the Jew. He brings a variant text where a first proclamation ...


5

The Nishmat Avraham treats the topic of a man's dyeing once's hair at length (vol. 2 pp. 94-97). To summarize his key points the key issue is not whether one uses a dying product for men or women, rather it is whether one wants to dye hair for beauty or other reasons it is strictly forbidden to dye one's hair so for beauty reasons for the reason you cite (a ...


5

Is this indeed so, is there a Jewish law forbidding cutting a toddler's hair, or is this a merely an Ashkenazi custom? There is no such a law! Halacha allows one to cut baby's hair on Chol HaMoed, for example. See Shulchan Aruch in 531: 6 - סימן תקלא - דיני גלוח בחל המועד, for example. ו: קָטָן מֻתָּר לְגַלֵּחַ בַּמּוֹעֵד, אֲפִלּוּ נוֹלַד קֹדֶם הָרֶגֶל; ...


4

Consult your local Orthodox rabbi. The answer should end there. But really, motivations really matter here. Let us say that I say that there are indeed unmarried girls in Meah Shearim who, based on this Rambam, braid their hair (so that it is not parua). And that in Yemen, Jewish unmarried girls cover their hair just like the Muslims. If done as a ...


4

Regarding the first part of the question, Qitzur Shulhhan Arukh, Yalqut Yosef (Orahh Hayim 301:54) states (my translation): מותר לצאת בשבת לרשות הרבים עם סיכת ראש שנועדה להתפיס את הכיפה לראש, ואין לחוש בזה לאיסור הוצאה בשבת. It is permitted to travel between domains on Shabbat with a hair clip which is designed to secure the kippah on one's head and one ...


4

The rebbetzin in my (Chabad) seminary said that people who are makpid on kabbalistic matters do this; others do not. One follows one's kallah teacher's instructions or else the husband's family's minhag. She did not make it sound at all like a necessary part of minhag Chabad. I don't know about the minhag by other chareidim. She was somewhat more clear that ...


4

It's one of the ten curses Eve got cursed from God listed in Eiruvin (100,b) she should grow hair as Lilith.


4

R. Heshie Billet records the following story in Mentor of Generations: Reflections on Rabbi Joseph B. Soloveitchik At YU this Boston boy was one of the organizers of a big protest. Flyers went up all over campus. The flyers included some comments about Israel. The Rov was strongly opposed to mixing Israel with Vietnam. At the beginning of shiur one say, he ...


3

See Rabbi Neustadt’s book which quotes the Mishnah Berurah 27: 15 to say that long hair is not a natural outgrowth of the body and therefore constitutes a chatzitzah between the head and the head-tefila. There are however lenient opinions. There is a long article by Rabbi Aryeh Lebowitz - this is his conclusion: While one who grows long hair cannot be ...


3

This is what Yabia Omer says about women covering their hair. מעיקר הדין they don't need to until married, apart from praying or studying Torah when EVERYONE should wear a head covering. I'm not sure why so few people actually follow this. So an unmarried woman must cover her hair during Torah/prayers according to R' Ovadia, and can go without at other ...


3

The Alter Rebbe describes (Start with the ד there and continue) the difference between the Leviim who were completely shaved to prepare for their service in the Mishkan, vs. the Kohanim who kept their hair and beard when anointed. In very short, baldness represents the level of סובב, transcendence where the highest of spiritual levels and lowest of ...


3

According to the Ben Ish Hai Rav Pealim section 4 Sod Yesharim question 5 one is allowed to trim pubic hair (and really any hair) as long as it is done in a way where the root of the hair remains. This is even permissible according to Kabbalah.


3

Nit'e Gavriel, Pesach volume 3, chapter 49, has quite a bit to say about this with respect to the semimourning period during s'firas haomer. I'll list some of his points: 2. Included in the prohibition on haircutting is cutting the beard, body hair, and hair inside. 3. One can cut a moustache that interferes with eating, or never-married girls' hair ...


3

While on this topic, there is a tradition of unmarried women and girls covering the head or covering the hair, but it is not the Ashkenazi custom. There is a ruling in the Shulchan Aruch that all women, married and unmarried, should cover the head / hair, but "unmarried" was interpreted differently by different commentators. Some said that it does refer to ...


3

Gittin 6b, (original text), regards leaving this area ungroomed as a danger to the man, listing it as one of the reasons for the estrangement between the concubine at Gibeah and her husband. Sanhedrin 21a, (original text), gives more detail, explaining that there is potential for a man's organ to become entangled in this hair and mutilated.


3

There appears to really be three different, possibly interconnected, issues here. Celebrating the first haircut. Cutting hair by kivrei tzadikkim, especially Rashbi and Shmuel. The age of the haircut. It would be useful to carefully indicate which sources address which issues. Looking at some of the sources mentioned in the previous posts, most of the ...


3

R. Chaim Berlin has a responsum that addresses this: Shu"t Nishmat Chaim Benei Brak 2002 edition — siman 135 part 4 Jerusalem 2008 edition — ועל דבר כסוי ראש האשה במטפחת אחת אם אין שערה נראין אין בזה שום איסור ועדיף טובא מפיאה נכרית ואין צריך כלל שני כסויין ואם אך אין השער נראה בחוץ די בכסוי אחד אף ברשות הרבים ורשאי גם לקרות ק"ש כנגדה ואין להחמיר ...


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