MAKE YOUR NORELCO LIFT AND CUT SHAVER KOSHER!

Electric Shavers in Halacha
השחתת פאות הזקן ופאות הראש

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The permissibility of using an electrical shaver to remove one’s facial hair has been debated amongst the poskim of the previous generation and is an ongoing issue of controversy amongst contemporary Rabbonim. At the onset of this discussion, it is very important to firmly emphasize that there is no intention to side with any particular view on this topic, but to merely discuss the halachic issues involved, and to clarify each side of this machlokes equally. We respectfully request from the reader to honor our most earnest desire to do so and not assume the contrary.

The Prohibition in the Torah

The Torah forbids a man to round (i.e. remove) the hair on the corners of his head (i.e. the area of one’s temple and sideburns), and to destroy the corners of his beard (i.e. the hair that grows from the lower part of one’s face; the area referred to as the beard).1

The Reason for the Prohibition

Chazal view a beard as being an important part of a man's body.2

Some Rishonim explain that a beard was created to distinguish a man from a woman.3

The Rambam writes that the reason why the Torah prohibits a man from destroying his beard is because that was the custom of the gentile priests. This explanation fits well with the fact that the Torah forbids the removal of one’s hair in juxtaposition with all the mitzvos that are forbidden because of חוקות העכו"ם4. It is interesting to note that the Yiddish term for priest is “galach”. This was derived from the word “giluach” - shaving, which, as mentioned, was a visible characteristic of a gentile priest. (Towards the end of this article, we will discuss whether there is also a prohibition of ובחוקותיהם לא תלכו regarding removing one’s beard).

Although there are Gemaros depicting R’ Yochanan’s unusual שופריה (i.e. his handsome appearance), nevertheless, Chazal do not list R’ Yochanan among the amoraim who possessed the most handsome appearances in the world. This is because R’ Yochanan was unable to grow a beard.5

Many Yiddin throughout history put their lives at risk so that their beards would not be removed by goyim who hated them.

Kabbalistic Issues

The Arizal is quoted as maintaining that according to kabbalah, a man is forbidden to remove even a small part of his beard. This prohibits one from even trimming his beard. Furthermore, he maintained that it is forbidden for one to pluck out even a single hair from his beard. Moreover, as an added precaution, mekubalim maintain that one should refrain from touching his beard so that he will not inadvertently remove a hair.6 (It seems that some mekubalim disagreed at least with the last point, since they maintained that stroking one’s beard while learning is a segulah to understand a chiddush in a sugya.)7

As an aside, it is interesting to mention that there is a discussion among the poskim whether one is permitted to put the hairs that fall out of one’s beard into a sefer, as is common for some people to do along the inside margin of many seforim. The reason to prohibit such an act is that it is improper to store anything that is not kadosh in a sefer.8 Indeed, some poskim maintain that one should not even place shaimos inside a sefer.9 With regard to placing hair inside a sefer, some poskim draw a distinction between those who follow the custom of the Arizal and those who do not. Those who don’t intentionally remove even one single hair because it is viewed as being a cheftza shel kedusha (an object of holiness) in accordance with the opinion of the Arizal, are permitted to place it into a sefer, while those who do cut their beards and thus treat it as ordinary hair, are forbidden to place it inside a sefer.10 Some poskim maintain that if it is a public sefer, one should refrain from leaving things inside it in all circumstances, since this may annoy others who will use the sefer.11

Some disagree with the aforementioned quoted opinion of the Arizal, and maintain that the Arizal only forbade, according to kabbalah, removing one’s beard entirely, since one is doing away with all the symbols and signs that are represented by a beard. Trimming, however, would be permitted.12

The Chasam Sofer writes that he does not understand the big commotion that is made against those who cut off their beards (i.e. in a permitted fashion). He writes that nowadays we have no connection to that which was forbidden according to kabbalah, and we need not be concerned for anything but the basic halacha, and that which is openly expounded upon by Chazal. Additionally, he writes that it is reported that the Remah MeFano, who lived in Italy and was one of the greatest mekubalim, removed his beard entirely. All the Yiddin from Italy who have removed their beards rely upon this.13

There are some shitos that draw a distinction between Eretz Yisroel, where according to kabbalah one should grow a beard, and chutz la’aretz where this does not apply. This can serve as a reconciliation between the view of the Arizal who lived in Eretz Yisroel, and that of the Remah MeFano who lived in Italy. Indeed, some mekubalim maintained that chutz la’aretz is not worthy enough to have people with beards living in it.14

The Chasam Sofer concludes by saying that a person who acts stringently is considered holy, but one who acts leniently should not be criticized in any way for his conduct.

Divrei Halacha

There are four possible reasons as to why some poskim prohibit shaving one’s entire beard.

 לא תשחית את פאת זקנך, ופאת זקנם לא יגלחו- Destroying and Shaving One’s Beard

The Torah, as mentioned above, forbids one to remove his facial hair. However, the Torah’s terminology describing this prohibition is very vague. The Torah does not mention how much hair may not be removed, and does not specify which instrument may not be used. Chazal, however, interpret the posuk based on the phraseology that the Torah uses.

The posuk that forbids the removal of one’s beard uses the term לא תשחית – do not “destroy.” A bit later on, the Torah lists several prohibitions that apply uniquely to kohanim, and the posuk forbidding the removal of one’s facial hair is listed once again amongst them. In this reiteration of the prohibition, the Torah changes its terminology and states לא יגלחו - that one should not “shave” his beard. Chazal explain that the Torah did not intend to add or broaden the prohibition for kohanim, but to clarify the parameters of the halacha as it pertains to all Yidden. Chazal therefore derive that one is only prohibited to remove his facial hair if his actions constitute both “destroying” and “shaving.” If one of these two criteria is not met, the prohibition does not apply. Chazal clearly defined such a twofold action as being performed only by the use of a razor. The Shulchan Aruch paskens that removing one’s hair with scissors is permitted, since it only achieves the criterion of shaving, but not that of destroying. Tweezers may be used as well, since it only achieves the criterion of destroying, and not that of shaving.15

Using Shaving Cream - סם

Most poskim permit the use of shaving cream to remove one’s beard. Although it burns off all the facial hair to which it is applied, and it is considered to be destroying the hair, nevertheless, its fails to meet the guidelines of shaving.16 Care should be taken when using shaving cream, that one does not use a hard and sharp item to assist in the removal of the hair. This is because any hair that has not yet been totally burned off by the cream, will be cut with the sharp item. Consequently, one would be performing an act of shaving and destroying, which is forbidden.17

Defining the Terms:  “Destroying” and “Shaving”

Scissors may be used to remove facial hair since they do not achieve destruction. Scissors use two blades to cut (i.e. a top and bottom blade). The item is cut in between the top and bottom blade. Therefore, when using scissors to cut facial hair, stubble equal to the thickness of the bottom blade of the scissors remains. Scissors therefore do not achieve total destruction. Some poskim maintain that destroying a hair is only possible if the hair is cut off completely at skin level, and there is not even the smallest stubble of hair visible on the face.18 Others maintain that the prohibition of destroying facial hair is violated even if the hair is not cut off completely at skin level, and as long as it is cut very close to the skin it is a violation. They maintain that any hair that is cut so short that it cannot be lifted slightly by placing one's fingernail under it – קריצת צפרנים, is considered to be destroyed, even though it has not been cut off completely at skin level.19

Tweezers may be used as well, since it only achieves the criterion of destroying, and not that of shaving. Tweezers pluck out the hair as opposed to cutting it. Additionally, some maintain that the act of shaving is performed only if one uses a cutting instrument that is normally used for shaving.20

As mentioned above, Chazal tell us that a razor is the only instrument that fulfills both criteria, and is thus forbidden.

Electric Shavers:  Instruments of Destruction?

The Chofetz Chaim discussed the new mechanical clippers of his time. He writes as follows: “[They] function like a razor and remove the hair entirely, to the extent that nothing remains. It would seem that one who shaves his beard with them violates the prohibition.” He adds that one who watches over his soul, should stay far away from those mechanical clippers. The Chofetz Chaim bases this ruling on the fact that the Gemara, as explained by some Rishonim, implies that any cutting instrument that is normally used for shaving and destroys the hair as well, is prohibited. He held that mechanical clippers meet both criteria, and therefore, should not be used on a beard.21

It is important to note that in the Chofetz Chaim’s description of how a mechanical clipper works, he writes that it has the ability to remove the hair in its entirety and that nothing remains. Some poskim maintain that contemporary electric shavers are so much more advanced, and are definitely forbidden.22

Shavers have a separation (e.g. the screen), albeit a very thin one, between the blade and the skin, and as a result, do not completely obliterate the hair at skin level but leave over small stubble. The Chofetz Chaim maintained that even the mechanical clippers remove the hair entirely, even though they tend to leave over stubble. It is apparent that the Chofetz Chaim who prohibited the use of mechanical clippers, maintained that the stubble that remains is not significant enough for it to make a difference.

However, Rav Yosef Eliyahu Henkin during his time, as well several other poskim, permitted the use of ordinary electric shavers based on the fact that there is a thin separation of a screen between the blade and the skin, and it therefore cannot achieve total destruction like a razor.23

It is quite possible that the difference of opinion mentioned above is dependent on two different ways of defining השחתה — destruction. Perhaps, the Chofetz Chaim maintained that once a hair is cut shorter than that which can be gripped by a fingernail, it is too small to be considered a piece of hair, and is therefore considered to be destroyed (i.e., removed entirely). Therefore, he prohibits shavers, since the way they function fits this definition of destruction, (in addition to the fact that they are normally used for shaving). Those who permit shavers due to the separation of the screen, maintain that destruction is only achieved if it cuts the hair off entirely at skin level, just as a razor does. Therefore, since there is a minor separation, it does not constitute השחתה. If a person were to use a razor after using a shaver, it would still have what to cut, so to speak, and would offer a cleaner and closer shave.24

Alternatively, it is possible that the Chofetz Chaim’s opinion was in accordance with the more lenient view of ‘destruction’, but he maintained that as long as the hair cannot be felt when touching one’s face, the hair is considered destroyed. On the other hand, those who permit shavers maintain that since some hair (i.e. stubble) does remain even after shaving, it is significant enough to preclude it from being considering .השחתה25

There are some poskim who do not wish to rely on the lenient opinion, even if we consider destruction to be achieved only if the hair is cut off completely at skin level. This is because the stubble that remains after a shave is so minuscule, and it is quite possible that although many hairs are slightly visible, others may have been pulled into the shaver and cut off completely at skin level.26 This precaution is solely dependent on determining how an electric shaver actually works, and whether it is proven that a shaver can cut the hair off completely at skin level.

Is Destruction Measured by the Hair Size or by the Instrument That is Used?

Up until this point, we interpreted the Gemara’s criterion of achieving השחתה as referring to the size of the hair that is left. This would imply that if a person was able to maneuver a pair of scissors to achieve a closer cut in a way that it cuts off the hair completely at skin level, it would be forbidden. It was based on this understanding that the aforementioned dispute of the permissibility of using electric shavers was based on.

However, there are a number of indications from several Rishonim and earlier poskim, that the violation of this Torah prohibition is not determined by the size of the hair that is left, but by the instrument used.27

Rav Moshe Feinstein understood the aforementioned sugyah in accordance with this latter approach. According to this approach, when the Gemara rules that an item which both destroys and shaves is prohibited, and defined this item as being a razor, it did not merely mention a razor as an example of an item that achieves both of these requirements, but mentioned it in order to define which instrument is forbidden by the Torah to use. The Gemara explains that when the Torah forbade destroying and shaving one's beard, the Torah was referring to a razor which achieves both of these functions, and not to other instruments which are categorically permissible. It follows that even if one manipulates scissors to enable it to achieve השחתה, it is still permitted, since the Torah did not forbid the end result, but forbade the use of a specific instrument to achieve this result. What categorizes an item as scissors, which is permitted, or as a razor, which is forbidden, is the fact that a razor cuts using one blade, whereas scissors use two blades to cut.

Based on this thesis, Rav Moshe permitted the use of shavers since they function as scissors, utilizing two blades to cut. The inner blade does not cut by itself, and must be assisted by the outer screen of the shaver. The screen traps a hair within it, and as the inner blade approaches it, the hair rubs along the side of the screen and they both cut the hair simultaneously.28

Although this was Rav Moshe’s primary heter to permit the use of shavers, he had an additional approach that followed a similar line of reasoning. He maintained that the only type of instrument that is prohibited, is one that most people use when they wish to achieve a close shave; all other instruments are permitted. Since most non-Jews use razors when they desire a close shave, all other instruments are therefore permitted. However, if for arguments sake, the general custom would change and people would only use shavers even if they desired a very close cut, razors would be permitted and shavers would be forbidden.29

The Conclusion on Using Ordinary Electric Shavers

In conclusion, the Chazon Ish, the Steipler Gaon, and many other poskim prohibited the use of all electric shavers. Rav Yosef Eliyahu Henkin, Rav Moshe Feinstein, and other poskim permitted the use of ordinary electric shavers albeit for two different reasons.30

Problematic Electric Shavers

There are basically two types of electric shavers that might pose a halachic problem even according to the more lenient opinion discussed above that permits the use of ordinary electric shavers.

Lift and Cut Shavers

The entire preceding discussion applies to ordinary shavers. However, the so-called “lift and cut” shavers are problematic. According to the company that manufactures them, a lift and cut shaver operates as follows. First, it lifts up the hair and pulls it into the machine. Once the hair is in the machine, the inner blade cuts it by itself closely to the skin, cutting it off completely at skin level, achieving a very close shave. This presents two problems. Firstly, according to the first opinion, mentioned above, that permits ordinary shavers (i.e. the opinion of Rav Yosef Eliyahu Henkin and several other poskim), the heter is based on the fact that they do not cut off the hair completely at skin level, since the screen acts as a separation. With regard to the lift and cut shaver, however, it is quite possible that it does indeed remove the hair completely at skin level. Additionally, Rav Moshe Feinstein’s heter was based on the fact that a shaver operates just as scissors do; using two blades to cut the hair (i.e. the inner blade and the outer screen). The lift and cut shaver, according to the company, uses only one blade (i.e. the inner blade). Thus, it functions like a razor, which according to Rav Moshe, would be forbidden even if it does not cut off the hair entirely at skin level.

Figure 1. The “Lift-and-Cut” System (Source: Norelco Inc.)

It is important to mention that Rav Moshe Feinstein was very skeptical about permitting the use of a lift and cut shaver when it was first shown to him in his later years. One should bear in mind that the widespread heter to use electric shavers is primarily because Rav Moshe, being the posek hador of the past generation, permitted their use. Most poskim in Eretz Yisroel on the other hand, forbade their use. Consequently, it is questionable how a person who relies on Rav Moshe’s shitah with regard to shaving, can go ahead and use a lift and cut shaver which Rav Moshe himself was skeptical about.31

It should be noted that it is fairly simple to remove the lifting mechanism from a lift and cut shaver, thereby correcting the problem. Once it is removed, the shaver functions as an ordinary shaver. Please click here for our step by step do-it-yourself illustrated guide on how to remove Norelco Lift and Cut 'lifters' on your own in 10 minutes or less!

Using Micro-Screen Foil Shavers

The Terumas Hadeshen, quoted by the Rema, maintains that when shaving with scissors, a person should be extremely careful to either hold the bottom blade still, using only the top blade to cut his hair, or to use scissors where the bottom blade is incapable of cutting by itself. The reason for this is because extra precaution should be taken to prevent mistakenly shaving solely with the bottom blade, even a minute amount, since this is equivalent to using a razor.32

There is a possibility that in micro-screen foil shavers, the micro-screen foil itself has cutting edges that can cut by themselves. This screen is comparable to the bottom blade of scissors, since it touches one's skin. This might be problematic according to the Terumas Hadeshen’s chumrah, requiring one to take the necessary precautions to be certain that there is no possibility that the blade touching one’s face will cut by itself.33

In fact, the company that manufactures the micro-screen foil shavers claims that the foil itself has the ability to cut. The shaver is marketed as having cutting edges which are approximately twenty times thinner than a razor, and are very sharp. Their claim is that it is actually the outer screen that does the cutting by itself at skin level, and the inner mechanism just grinds the hair once it is already detached and inside the shaver. If this is indeed the case, such a shaver would be no different than a razor, since it uses one blade to cut the hair flush against the skin. Therefore, one must ascertain that his shaver has a screen that is incapable of cutting by itself.34

Trimmers

Those who wish to be stringent in deference to the opinion of the many poskim who maintained that shavers are prohibited since they achieve both destruction and shaving, which we discussed above, may use an ordinary trimmer. Most trimmers leave over stubble that is minuscule, but can be gripped with a fingernail. Therefore, destruction is not achieved even according to the most stringent opinion mentioned above.35

A trimmer also contains two blades that are used to cut. One blade is further out and is stationary, while the other is set back a bit and moves. This increased separation of the cutting mechanism is what causes the stubble to form. If the trimmer is turned upside down and held on a slant, the blade that moves would be closer to one's skin, and would produce a closer cut. In most instances, even if one were to turn and slant the trimmer in this manner, it would still leave over significant stubble that could be gripped by a fingernail. Thus, it would not be problematic even according to the stricter definition of destruction mentioned above.36

It is important to mention that prior to using the trimmer in such a manner, one should first check to see whether the moving blade is so sharp that it is capable of cutting the hair by itself. This is because according to the first opinion mentioned above that permits ordinary shavers, the heter is based on the fact that they do not cut off the hair completely at skin level, since the screen acts as a separation. If one were to slant the trimmer in such a way that the moving blade is touching one’s face and is capable of cutting the hair by itself without the assistance of the stationary blade, it may be problematic according to the Terumas Hadeshen mentioned above.37

Additionally, if the moving blade is capable of cutting by itself, using such a trimmer in any manner might pose a problem according to Rav Moshe Feinstein’s heter. This is because according to Rav Moshe, in order for an electric shaver to be permitted, it has to function like scissors which use two blades to cut, and not like a razor, which uses one blade to cut.38

The Two-Step Shave

There were some earlier poskim who permitted the removal of facial hair by first using scissors to cut it and then using a razor to destroy it. Their rationale was that when scissors are used, the criterion of shaving – גילוח is fulfilled, but the criterion of destroying – השחתה is not. When using the razor afterwards, destruction – השחתה is achieved, but the criterion of shaving – גילוח is not. (For the reasoning behind this, see footnote.)39

The Chasam Sofer and the Nodah B’Yehudah both rejected this approach. The Chasam Sofer is of the opinion that achieving destruction is dependent on whether the hair can be lifted with a fingernail (i.e. the more stringent opinion mentioned above). He therefore writes that no matter which instrument was used first, the person would be liable. If when using scissors first, the person cut past the permitted point, the prohibition has already been transgressed with the scissors. If the scissors did not cut below that point, then it is the subsequent cutting of the razor that achieves both גילוח  and השחתה for which one is liable. The Nodah B’Yehudah is of the opinion that destruction is not achieved until the hair is obliterated completely (i.e. the more lenient opinion mentioned above). He contends with the earlier poskim based upon the fact that the scissors did not achieve destruction as long as there is still something left for the razor to cut. Therefore, although the hair was shortened by the scissors, using a razor afterwards would transgress the issur, for the razor would actually be destroying the hair.40

Shaving every Day

We discussed earlier that there are poskim who rely on the Nodah B’Yehudah and those who follow the lenient definition of destruction (i.e. destruction is only achieved if the hair is removed entirely at skin level) and permit the use of ordinary shavers (since there is the separation of a screen and the hair is not destroyed completely). 

However, what is relevant to our discussion is as follows. According to the Chasam Sofer and those who follow the stricter definition of destruction (i.e. destruction is achieved once the hair cannot be lifted even slightly by placing a fingernail under it – קריצת צפרנים) if the hair is shorter than that amount prior to shaving, it no longer meets the criterion of destroying or shaving since the hair is so short that it is not classified as hair to begin with. This may be a solution for a person who wants to use an electric shaver, but still wishes to adhere to the stricter opinions. If a person were to shave every day before his hair has a chance to grow and reach the aforementioned length, then even according to the more stringent opinion, there is no prohibition to shave with an electric shaver, since the hair that one is shaving is not classified as hair.

However, this would not resolve the initial problem, because the first time that one shaves, he would be destroying and shaving hair that meets the prescribed measurement. This, too, can be avoided if one uses shaving cream the first time, thus permissibly destroying the hair. He may then continue to shave every day. By shaving every day, he ensures that the hair never reaches the prescribed length, in which case he would have to start this process once again (e.g. after sefirah, the three weeks, and perhaps even after a two-day Yom Tov).

It is important to mention that those who are interested in adhering to the stricter opinion and follow this method, must be careful when shaving every day not to miss any hair. If a hair is missed, then when one shaves the next day, the missed hair would reach the prescribed amount and will be destroyed by shaving. Additionally, one would have to shave every single day, for otherwise it would defeat the entire purpose, and there would be no adherence to the more stringent opinion. The entire preceding discussion should only be taken into account for those who have been following the lenient view that permits electric shavers, and wish to continue doing so, but at the same time want to be machmir in accordance with the stringent opinion. Those who are accustomed to refrain from using electric shavers altogether, should not rely on this option, since he may inadvertently overlook a hair or miss a day.41

Additional Possible Prohibitions To Remove One's Beard

לא ילבש גבר שמלת אשה – Doing an Act that Results in a Resemblance to the Appearance of a Woman

There are some poskim who prohibit the removal of one’s entire beard in any fashion. They maintain that since one of the distinguishing characteristics between a man and a woman is the beard, its removal is a violation of the Torah prohibition forbidding a man to do an action that causes him to resemble the appearance of a woman. (As an aside, please note that the reverse is also prohibited).42

However, many poskim maintain that a man who removes his facial hair does not violate this prohibition. This is because an act that is very common among men and women alike is not prohibited. Therefore, since shaving is a very common practice amongst men, it is not forbidden because of לא ילבש גבר43. Additionally, Rav Moshe Feinstein explains that this prohibition only applies in an instance where women perform a certain action to beautify their appearance (i.e. something that is only done by women). However, where it is natural for a woman to appear in a certain way, requiring no action to achieve that result, a man is not forbidden to perform an action with the intention of achieving that desired result. It follows, that since it is natural for a woman to be lacking in facial hair, a man does not transgress this prohibition by removing his facial hair.44

 ובחוקותיהם לא תלכו – Adapting Goyishe Customs

It was mentioned above, that the Rambam maintained that the reason why the Torah forbade the removal of one’s beard is because this was the custom of many gentile priests. The Taz explains that in instances where there are heteirim with regard to chukos ho'akum, according to the Rambam it would be permitted. The Minchas Chinuch questions this rationale, for if this were the case, it should become permitted entirely (i.e. even with a razor) if the practice of gentile priests would change and they would start to grow beards.45

Many poskim disagree with the Minchas Chinuch’s assumption of the Taz’s logic, and maintain that even according to the Taz's understanding of the Rambam, it would still be prohibited to remove one's beard (i.e. in a prohibited manner), irrespective of the local custom. This is because once the Torah prohibited a certain action, we do not have the authority to determine the reason for the prohibition and do away with the prohibition entirely, based on the fact that the reason no longer exists.46

It is interesting to note that the Chasam Sofer traces the present day custom of being clean-shaven, back to the eleventh century when there was a Polish king who was incapable of growing a beard. In order to make his deficiency less noticeable, he decreed that all his subjects remove their beards. Once this occurred, many gentiles followed suit. Indeed, it was during that era that many Jews also removed their beards to protect themselves from the crusaders. For generations prior to this historical turning point, Jews and non-Jews alike grew beards.47

There are some poskim who maintain that the removal of one’s beard is also a violation of the prohibition of ובחוקותיהם לא תלכו. However, in light of what was just explained, the Chasam Sofer maintains that one does not violate this additional prohibition nowadays. Since shaving has become a common practice among all people, it no longer serves as a distinction between Yiddin and goyim.48

אל תטוש תורת אמך – Deviating From the Mesorah of Yiddishkeit

Some poskim maintain that shaving violates that which is written not to deviate from the mesorah of Yiddishkeit. However, together with what was previously stated, one might suggest that one is not considered to have deviated from the mesorah of Yiddishkeit by shaving, since for generations many Yiddin have been accustomed to remove their beards.49

פאות הראש

The Torah forbids one to round the corners of his head.

This prohibition forbids a man to remove the hair that is found by his temple.

The exact starting point of the פאות הראש is found by drawing an imaginary diagonal line connecting the hairline above the forehead (see diagram א' below), and the hairline behind the ears.50 Some people have a raised hairline above their forehead (see diagram ב' below). Some poskim maintain that all people should be stringent and treat the area illustrated in diagram ב' as פאות הראש, even if one’s actual hairline is a bit lower.51 The diagonal line extends to the hairline behind the ears. Many poskim maintain that it extends to the highest point of the hairline, which is above the center of the ear before it begins to slope downwards.52 Some have an added stringency to draw the imaginary line depicting the starting point of the פאות הראש in a curved manner (see diagram ג' below), thus extending the פאות הראש upwards a bit.53 All hair above this line is not considered פאות הראש, while the hair below this line is considered .פאות הראש54

(Source: ספר לשכנו תדרשו ח"א דף ש)

Figure 2.  This picture is intended to demonstrate the starting point of פיאות הראש  and not until where it extends downwards.

When the Torah prohibits removing the hair on the corners of one's head, it uses the terminology, “Do not round.” This is because the פאות הראש, as identified by the imaginary line mentioned above, curves around the head.55

The פאות הראש extends downwards, up until the area where the פאות הזקן begins. The Shulchan Aruch rules that all hair growing above the lower jawbone should be treated as פאות הראש56. There is a discussion among the poskim as to exactly where this point is. Some poskim explain that if one were to open his mouth very wide, he would feel a bone protruding from his face, towards the lower part of his ear. The entire area above this point should be treated as פאות הראש57. Some poskim are more stringent and extend the shiur downward a bit, up until the earlobe (the soft piece of skin that is on the bottom of the ear). Care should be taken not to remove the sideburns that grow within the area defined as פאות הראש58.

Although we mentioned above that it is forbidden to cut off one's beard closely to the skin in many different manners, this does not equally apply to the removal of the פאות הראש59. It is only permitted to trim the פאות הראש at a bit of a distance from the skin. Some poskim maintain that the length of each hair should not be shorter than כדי לכוף ראשו לעקרו – the amount that enables a person to fold the hair over to its root.60 Others are more lenient and maintain that the shiur is a bit shorter, and that the remaining hair must be long enough to be gripped by one's fingers.61 If an electric hair remover is being used, one should not cut the hair closer than the #2 blade permits, so that he can adhere to even the stringent measurement mentioned above.62

Many barbers attempt to cut the hair growing on top of the ear either with scissors or with a very close trimmer, and shave that area against the ear. This should not be done, since the is being cut very closely to the skin, which is forbidden for the area that is considered פאות הראש63.

It is forbidden to pluck out the hair from the פאות הראש, whether by means of a tweezers or with one's fingers. (See footnotes for differing opinions among the Rishonim concerning the amount of hairs to which this halacha applies.)64 Some poskim suggest that combing the פאות הראש may be halachically problematic. This is because there is a strong possibility that hairs will be plucked out in the process.65 However, many poskim disagree and maintain that although plucking the hair is forbidden, nevertheless, combing the פאות הראש is permitted.66

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