Parshas Kedoshim 5784: Intriguing Questions and Answers

Shaving During Sefira for a Pidyon Haben and Related Halachos

Q: I recall learning that a person hosting a bris for his son can shave and get a haircut for the occasion, even during the restricted sefira days that he usually observes. Now that I will be having a pidyon haben for my son, am I allowed to shave as well? Could you also provide some basic rules regarding exceptions for shaving during the sefira period?

A: According to the Shulchan Aruch (siman 493:2), it is prohibited to get a haircut, shave, or remove body hair during the 33-day aveilus period of sefira (or 49 days, as per individual customs). The restriction applies to receiving a haircut, not giving one, so a barber can provide haircuts during their own 33-day mourning period. The Rema notes (ibid) that for a bris held during sefira, specific individuals are permitted to shave and get a haircut for the occasion, including the father, the sandek, and the mohel. However, other relatives or participants for the bris are not allowed to do so.

Even though shaving and haircuts are allowed for the father and the mohel during a bris, they are not permitted for a pidyon haben for the father and the kohen. This distinction is due to the additional inyan of joy associated with a bris, not present during a pidyon haben, as evidenced by the fact that we say tachanun on the day of a pidyon haben. This ruling can be found in the responsa of the Minchas Yitzchok 8:11 and was supported by Harav Dovid Feinstein zt”l and other Gedolim.

Shaving During Sefira

When discussing the topic of cutting hair and shaving during Sefira, it’s important to note some exceptions in halacha that allow shaving during this period. Rabbi Moshe Feinstein zt”l, in his responsa Igros Moshe (Orach Chaim 4:102), mentioned that individuals working with non-Jews who would face financial loss by not shaving are permitted to do so. Therefore, many poskim agree that shaving is allowed if not doing so could jeopardize one’s livelihood. Some permit shaving only in cases of urgent necessity, while Rabbi Yosef Shalom Elyashiv zt”l believed that in modern times, not shaving does not endanger one’s livelihood as some non-Jews also maintain beards or do not find it unusual. Thus, by not shaving, one does not stand out or appear different, leading him to take a stricter opinion on this matter.

I would like to share a story of chizuk related to this subject that I heard from my late father, Dr. Tali Skoczylas zt”l (first published in the Hebrew edition of his biography “And in truth, he is really an angel” – page 80). After shaving for the first time following the mourning period for his mother’s passing, he returned to work at the hospital. A non-Jewish nurse who worked with him approached him and asked why he had shaved. He explained that the mourning period had ended, and therefore, he was no longer required to keep his beard. She replied, “I understand, but now you don’t look Jewish!” After this encounter my father told me that he realized even non-Jews respect us more when we maintain our distinct Jewish customs and appearance, contrary to the belief that we need to conform to gain their favor. This reinforces the opinions of those Poskim who are stringent in this matter.

However, because many esteemed poskim permit to shave if one’s livelihood is at stake, one should consult with his Rav on when and how to be lenient in this regard.

Shaving for a Shidduch Date

During the sefira period, bochurim in shidduchim often ask if they can shave. While it is generally acceptable for a young woman to get a haircut before a shidduch, boys are advised to avoid shaving unless they believe it may negatively impact the potential shidduch by not being clean-shaven. This is the opinion I received from my Rebbi Harav Nevetzhal shlit”a. Harav Yisroel Belsky zt”l Rosh Yeshiva Torah Vadas, and the head of the OU, held to be stringent in this, and added that bochurim in shidduchim should show that they are not seeking leniencies in halacha. Of course, this depends on the specific circumstances.

Shaving for Health Reasons

Shaving or cutting hair for health reasons is permissible. This is commonly done by individuals dealing with conditions like cradle cap, psoriasis, rashes, or other discomforts that require medication to be applied to the affected area.

Playing Music at a Siyum during Sefira

Q: Is it permissible to play music at a Siyum Masechta during the sefira?

A: According to the Magen Avrahom (siman 493), music can be played at a simcha of a mitzvah, such as a bris, pidyon haben, siyum masechta, or bar mitzvah. This leniency is the accepted custom of Sephardic Poskim.

However, the custom of Ashkenazi Poskim is to be stringent, and they are of the opinion that one should refrain from playing music at these gatherings. Therefore, it is advised to avoid playing music during the sefira at any seudas mitzvah.

Pregnant Woman walking in a Place with Gentile’s Nails on the Floor

Q: In Moed Katan 18a, the Gemara warns that a pregnant woman walking on a nail could potentially lead to a miscarriage chalilah. I live near a nail salon in Manhattan where most clients are non-Jewish individuals. What is the Gemara referring to with this warning? Are all nails, whether from Jewish or non-Jewish individuals, equally concerning? Does this concern apply to nails from both hands and feet? If the nails are swept onto sidewalks is this still a concern?

A: The Gemara quoted writes that one should not dispose of fingernails or toenails where a pregnant woman might tread, because that could chas v’shalom cause her to miscarry. One should rather burn them or flush them, or discard them in places like a Beis Medrash where women do not frequent. The Gemara also states that if discarded nails are moved from their original location, even if they remain in the same room, they are no longer considered dangerous. However, there is a debate among Poskim regarding how far the nails must be moved. Either it must be moved away a little from the original place, or removed from the room, or it must be moved at least 4 amos (around 8 feet) from the original place. The accepted ruling among Poskim is that once they were moved a little bit there is no concern of danger.

Regarding the difference between Jewish and non-Jewish nails, there are Gedolei Haposkim who say that only nails from Jews pose a risk, similar to other categories of danger that are only specific to Jewish individuals. However, other great Poskim advise to be stringent since the basis for this difference is unclear. Therefore, one should be stringent if possible.

In conclusion, pregnant women should be extremely careful not to step on nails in any case. If the nails have been swept out of the salon, there is no cause for concern. Despite these considerations, it is advised to accustom oneself to avoid stepping on nails wherever they may be on the ground.

Harav Yaakov Skoczylas Shlit”a, the Rosh Kollel of Kollel Lihoraah Yerushalayim is the author of the “Ohel Yaakov” series on numerous halachic topics.

Harav Skoczylas is highly regarded as a reputable Posek and Moreh Tzedek in Yerushalayim, and receives many halachic inquiries from around the globe seeking his guidance and clarification.

Feel free to reach out to the Bais Horaah with any halacha inquiries by emailing halacha@kollellihoraah.org.

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