I have immense respect and affection for Rav Aharon Rakeffet-Rothkopf shlita, who I was privileged to have as one of my Rebbes during my youth and who was always a source of supportive encouragement to me. I enjoy listening to Rabbi Rakeffet’s erudite and dynamic shiurim and lectures filled with his captivating and enlightening insights. The following critically important clarifications will be helpful to avoid practical halachic misimpressions for anyone listening to Rabbi Rakeffet’s 3/6/2022 lecture entitled: “Is Having a Beard Theologically Important? Rav Moshe Feinstein Reacts to the Views of R' Moshe Nisan Wiener” (https://www.yutorah.org/lectures/lecture.cfm/1027864/rabbi-dr-aaron-rakeffet-rothkoff/is-having-a-beard-theologically-important-r-moshe-feinstein-reacts-to-the-views-of-r-moshe-nisan-weiner-circumcision-done-by-non-jewish-doctor-introduction). In this lecture Rabbi Rakeffet quotes extensively from a sefer called Masores Moshe. Rabbi Rakeffet’s Assertion: The recording implies that the entire sefer Hadras Ponim Zokon (hereinafter: HPZ), published by Rabbi Moshe Nisan Wiener, is based primarily on one word in the Rambam (Hilchos Avoda Zara 12:7) where the Rambam states that cutting the beard with scissor is “Patur” (exempt). From the fact that the Rambam does not use the word “Mutar” (permitted – as the Rambam states immediately before and after regarding cutting the Peyos and mustache with scissors) it is apparently obvious that the change in language is intended to inform us that cutting the beard with scissors is “Patur Aval Asur” (exempt from punishment but nevertheless prohibited). Response: The discussion about this Rambam in sefer HPZ occupies 18 out of the 1,250 pages of the (new two volume, fourth edition of the) sefer beginning on page 78. It is thus not the (sole) foundation of the sefer. Rabbi Rakeffet’s Assertion: The recording implies that this interpretation of the Rambam (that “Patur” means “Patur Aval Asur”) was originated by Rabbi Wiener in sefer HPZ. Moreover, this thesis of HPZ is baseless since it is in total disregard of the Kesef Mishnah (authored by the Beis Yosef, author of the Shulchan Aruch) who expressly writes that the intention of the Rambam is “Patur u’Mutar” (i.e., the Rambam really means that cutting the beard with scissors in totally permitted). The recording further asserts that stating that beard removal (other than with a razor) is prohibited contradicts the Gemara and Shulchan Aruch and maintaining a beard is only a Kabbalistic and Chassidic mandate which should not be confused with Halacha. Response: Sefer HPZ did not contrive and originate this interpretation of the Rambam. Rather, sefer HPZ quotes no less an authority than the Sefer HaChinuch (Mitzvah 252) – a Rishon – who writes explicitly that the Rambam’s intent in the word “Patur” is that cutting the beard with scissors is “Patur Aval Osur.” Indeed, several sources posit that if the Beis Yosef would have seen that one of the Rishonim such as Sefer HaChinuch understood the Rambam in this way, he would not have written otherwise (see: Teshuvos Tzemach Tzedek, Y.D., 93 sections 9-10). Moreover, major halachic authorities (certainly no less great than the contemporary authority quoted in the recording) similarly interpreted this Rambam to mean that cutting the beard with scissors is forbidden, including the Chacham Tzvi (Teshuvos Chacham Tzvi, Tosafos Chadashim, section 26), the Maase Rokeach (Makkos chapter 3), the Merkeves HaMishnah (Rambam Hilchos Avodah Zarah), the author of the Chasdei Dovid (printed in the Tosefta of every Gemara) in his Teshuvos Michtam L’David (Y.D. section 28), the Rogatchover Gaon in his sefer on the Rambam (Tzafnas Paneach, Hilchos Avoda Zara), Sephardic sages (who normally do not disagree with the Beis Yosef) including the Saba Kadisha (see HPZ p. 250), sources cited by the S’dei Chemed (Klalim Lamed section 116), the Darchei Teshuva (Y.D. 181 section 2), Teshuvos Minchas Elozor (volume 2 section 48), Teshuvos Kol Mevaser (volume 1 section 19), and, in our generation, the non-Chassidic Gadol Hador, Rav Chaim Kanievsky (in his Orchos Yosher chapter 5), where he wrote: “Targum Yonasan states that one who does this transgresses the prohibition of ‘A man shall not wear a woman’s dress,’ which includes even cutting the beard using scissors. Sefer HaChinuch states the same, adding that one also transgresses the prohibition of ‘You shall not follow their [non-Jewish] rules.’ This is quoted by the Chofetz Chaim in his Sefer HaMitzvos HaKotzer (Prohibition 177).” [See sefer HPZ (page 78ff) for many additional sources who cite the Rambam as prohibiting scissors (along with additional Rishonim not quoted by and apparently not seen by the Beis Yosef, who consider non-razor removal of the beard nonetheless prohibited).] All these poskim (and many others to be cited below) were not ignorant of “Gemara and Shulchan Aruch” and were not “Chassidim.” Rabbi Rakeffet’s Assertion: The recording continues that another foundation that the sefer HPZ is based upon is the statement by the Chofetz Chaim in his sefer Likutei Halachos on Makkos (p. 14b, ein mishpat op. cit.) where he writes that shaving with the “new machine” to cut the beard appears to be a transgression of the biblical prohibition against shaving and therefore, the Chofetz Chaim concludes, “A person who guards his soul should distance himself very far from this [shaving machine].” The recording asserts that it cannot be that the Chofetz Chaim seriously prohibited shaving machines, since he wrote this only in a footnote and uses the word “appears.” Response: This assertion flagrantly conflicts the explicit testimony of major Poskim (including those who lived during the time of the Chofetz Chaim and were personally familiar with the shavers used at that time). For example: The Steipler Gaon attested to the fact that the Chofetz Chaim prohibited shaving even with (non-electric) hand clippers (Orchos Rabeinu volume 3 page 105). [At their lowest settings, these clippers do not remove the hair as closely as electric shavers do.] Rav Yosef Sholom Elyashiv, wrote in a teshuvah published in his sefer Kovetz Teshuvos (vol. 1, sec. 32) that the electric shavers of today are unquestionably infinitely worse than those that existed in the time of the Chofetz Chaim and were prohibited by him, because modern machines shave much more closely to the skin, and shaving with them is an “issur Torah mamosh” — a definite and absolute Torah prohibition. Rav Chaim Kanievsky wrote in the name of his father, the Steipler Gaon: “It has already been publicized that the Chofetz Chaim in Likkutei Halachos on Makkos prohibited even manual (non-electric) shaving machines; how much more so are today’s electric shavers forbidden since they are more advanced.” Additionally, Rav Shach wrote (Michtavim U’Maamarim 3:75): “To the questioner, may he be well: Concerning shaving the beard with electric shaving machines — see the sefer Likkutei Halachos on tractate Makkos (by the Chofetz Chaim), p. 14b (Ein Mishpat op. cit.), where he writes that it is prohibited, and one may not be lenient in this matter. It is also well-known that the Chazon Ish ruled that the use of all shaving machines is forbidden. This is my response, (signed) Elazar Menachem M. Shach.” See also Shaalos u’Teshuvos Minchas Yitzchok (vol. 4, sec. 113, and again in vol. 7, sec. 63): “Electric shaving machines are much more severe [than the machines forbidden by the Chofetz Chaim], as is well known.” In a letter dated Parshas Re’eh, 5736, Rav Moshe Heinemann, a foremost disciple of Rav Aharon Kotler, confirms the accuracy of what is written in Shaalos u’Teshuvos Minchas Yitzchok, and adds that since the Chofetz Chaim prohibited even the (non-electric) shaving machines in his time (in his sefer Likkutei Halachos on Makkos perek 3 in Ein Mishpat), Rav Aharon Kotler was of the opinion that shavers are forbidden to use. Rav Heinemann stated further that his Rebbe, Rav Aharon Kotler, would not issue a heter even for trimmers such as the “Outliner” (which do not remove the beard hair entirely and leave some stubble) – out of deference for the Chofetz Chaim. Rabbi Rakeffet’s Assertion: It is well known that the students of his own yeshiva in Radin were clean-shaven and they would not have shaved if the Chofetz Chaim seriously considered it prohibited. Response: Concerning the argument that the Chofetz Chaim’s own students in his Yeshiva in Radin shaved, this was utterly against the wishes of the Chofetz Chaim. Rav Naftoli Trop served as the Rosh Yeshiva of the Chofetz Chaim’s yeshiva in Radin from 1903 until his passing in 1928. In the introduction to Chidushei HaGranat published in more recent editions, we find the following account (p. 8, note 21): “The yeshiva in Radin was founded by the Chofetz Chaim… Most of the students in Radin (and similarly those of Navardok) did not shave their beards, due to the objection of the Chofetz Chaim to this practice.” If bochurim in Radin shaved their beards in later years, it was absolutely without the consent and contrary to the position of the Chofetz Chaim, as the Chofetz Chaim’s own son wrote in his biography of his father (published in his introduction to Michtevei Chofetz Chaim, p. 57): “Year after year, my father admonished [people] regarding shaving the beard, both orally, in writing, and in his publications. However, hardly anyone listened to him.” The extent of the Chofetz Chaim’s vehement objection to shaving is documented further in the following testimony of the Chofetz Chaim’s grandson, Rav Gershon Zaks, founding Rosh Yeshiva of Yeshivas Chofetz Chaim in Suffern, New York. [This testimony is cited by Rav Moshe Sternbuch, in Teshuvos V’Hanhagos vol. 5, sec. 264, and is quoted verbatim in HPZ, p. 18]: “The approach of my grandfather, the Chofetz Chaim, was that everyone should grow his beard, as explained at length in Kuntres Tiferes Odom at the conclusion of his sefer Nidchei Yisroel. In particular, that tzaddik [the Chofetz Chaim] suffered great pain and felt great anguish because of those who used shavers. This refers even to shavers that operate by hand, as existed in his day, which would not trim as close to the flesh as the electric razors used today. In his text Likkutei Halachos to Tractate Makkos (p. 14b, ein mishpat op. cit.), he concludes: ‘A person who guards his soul should distance himself very far from this.’ His intent was not that this is a mere stringency, but that it is required by law and is applicable to every Jew without distinction. I heard the following story in this regard from my revered father, the gaon R. Menachem Yosef Zaks, son-in-law of the Chofetz Chaim and the Rosh Yeshiva of Yeshivas Chofetz Chaim in Radin, which shows to what extent the matter caused anguish to the Chofetz Chaim. In the latter years of the Chofetz Chaim’s life, his hearing was severely compromised. Therefore, his practice was to stand next to the reader’s platform in order to fulfill his obligation to hear the Torah reading. Nevertheless, on several occasions, he suddenly moved away from the platform in the midst of the Torah reading. When my revered father asked him the reason for his conduct, the Chofetz Chaim answered that he cannot bear the fact that an aliyah is being given to a person who does not have a beard. Therefore, he refrains from hearing the Torah reading, because of his anguish. From then on, my father and my uncle ordained that on the days when the Chofetz Chaim would come to hear the reading of the Torah, an aliyah would not be given to a person who cut his beard.” Rabbi Rakeffet’s Assertion: The recording states that the fact that the students of the great litvish yeshivos of pre-WWII Europe were beardless confirms that the litvish Gedolim considered shaving permissible. If so, the recording continues, the sefer HPZ which halachically discourages shaving therefore constitutes a disrespectful affront and attack on these yeshiva students who later became the great Torah leaders of Klal Yisroel. Response: The reality is just the opposite. The “mesorah” (tradition) of litvish Jewry throughout the centuries was to maintain a full beard. As the Chofetz Chaim testified in his Kuntres Tiferes Odom (chapter 1) regarding the beard practice in litvish communities, that until that time (when he published Kuntres Tiferes Odom at the turn of the 20th Century), only one in a thousand of litvish Jews shaved. Why did beard removal start in litvish circles (and elsewhere)? Rav Chaim Kanievsky testified in his sefer Orchos Yosher (chapter 5): “Throughout our history, it has been a disgrace for anyone not to have a beard. It is only in recent generations that some have started to treat this irreverently, having learned this from the non-Jews.” In the words of the Chazon Ish (in Kovetz Igros vol. 1, #197) where he writes about beard removal with sam [depilatory cream]: “I find this matter very painful, for it is against the [Jewish] quality of modesty and is not the Jewish style of dress, rather [Jews] have learned it from the non-Jews during their exile, thereby negating kedushah.” Therefore, when beard removal started in the litvishe Yeshivos, the greatest litvish Gedolim, including founding Roshei Yeshiva of the greatest litvishe Yeshivos of pre-was Europe expressed categorical opposition to beard removal. The Chofetz Chaim wrote an entire treatise called Kuntres Tiferes Odom vigorously refuting all the justifications for beard removal and stating that it is a Mitzvah Gedolah to maintain a full beard and not even trim it with scissors. Rav Lazer Gordon, Rav and Rosh Yeshiva of Telz, severely admonished his students when they began removing their beards and when their rebellion persisted, he urged Rav Chaim Soloveitchik of Brisk and Rav Chaim Ozer Grodzinski of Vilna to join him in decreeing that any student who removes his beard should not be given Semicha or hired as a Rov or Shochet or Melamed (Kovetz Yagdil Torah 7:5). Rav Moshe Mordechai Epstein, Rosh Yeshiva of Slabodka, known colloquially as the "mother of yeshivas" (who was mentioned by Rabbi Rakeffet in the recording) wrote a scathing rebuke against shaving in the introduction to his Levush Mordechai on Bava Kamma. “When the bochurim in Slabodka started shaving, the Rosh Yeshiva, Rav Moshe Mordechai Epstein (author of Levush Mordechai), wanted them to keep their beards, but the bochurim did not listen to him (as recorded in Shaalos U’Teshuvos Pe’as Sodcha, sec. 101). The fact that so many of the greatest litvish Gedolim expressed opposition to shaving should thus not be questioned based on the fact that their students shaved. Where Rav Kook and the Chazon Ish Agreed In some ways, Rav Avrohom Yitzchok HaKohen Kook (a student of the first and foremost litvish yeshiva in Volozhin who later served as the first Ashkenazi Chief Rabbi of Israel) and the litvish Gadol Hador, the Chazon Ish represented divergent extremes in the spiritual leadership of Orthodox Jewry. Yet the opposition to shaving by litvish Gedolim was so extreme and vehement that both Rav Kook and the Chazon Ish shockingly cited the shaving practices of the Slabodka Yeshiva as a cause of the Chevron massacre in 1929. [Regarding Rav Kook, see the 5773 edition of “L’Shlosha B’Elul” page 64 from Rav Kook’s son and successor, Rav Tzvi Yehuda Kook who recorded this position of his father. Regarding the Chazon Ish, see the new fourth edition of HPZ, page 726 where his nephew, Rav Chaim Kanievsky confirms the accuracy of this account.] Concerning the general practice of shaving in litvish yeshivos, the Chazon Ish wrote (in a letter published in Kovetz Igros, vol. 1, #197), that “even though this sickness [of beard removal] has spread amongst the Torah students, that does not make it correct and my soul burns with displeasure because of this beard removal practice.” A few years ago, the Mirrer Yeshiva in Flatbush published a biography of their founding Rosh Yeshiva, Rav Avrohom Kalmanowitz, in which he was quoted as stating that the reason why the students in Slabodka shaved was because of the influence of Western society (and that therefore he did not shave when he studied in Slabodka). See sefer HPZ for additional quotations and source references from litvish Gedolim. [It is important to note that this entire discussion regarding the practice of the litvishe bochurim in pre-war Europe has no relevance nor is it comparable to the way most frum people shave today, namely, using an electric shaver, which, in the words of Rav Chaim Kanievsky (cited below), has been prohibited by “all the Gedolei Hador.”] Let us learn from Lakewood In the recording, Rabbi Rakeffet relates that he studied in the yeshiva of Rav Aharon Kotler in Lakewood (“Beth Medrash Govoha”) before transferring to YU. In another recorded lecture elsewhere in YU Torah, Rabbi Rakeffet attested to the fact that he has personal knowledge that Rav Aharon Kotler prohibited shaving machines (and disagreed with the Igros Moshe) and that this was common knowledge amongst his students in Lakewood. [More recently, Rav Aharon Kotler’s grandson, Rav Malkiel Kotler, along with the other Roshei Yeshiva of Lakewood, wrote a public letter (which was posted on the Beth Medrash Govoha bulletin board) attesting that Rav Aharon Kotler considered electric shavers to be prohibited.] Certainly, all agree that Rav Aharon Kotler was non-Chassidic and no one suspects Rav Aharon Kotler of being ignorant of the sources or of having issued a ruling which contradicts the Gemara and Shulchan Aruch or of being unaware of the shaving practices in the great Yeshivos of pre-WWII Europe (where he himself was a Rosh Yeshiva) or of being any less of a Gadol B’Yisroel because he disagreed with the Igros Moshe regarding this (and many other halachic issues). The veracity of the fact that Rav Aharon Kotler prohibited shaving machines is not questioned based on the reality that students in Lakewood shaved with electric shavers. Similarly, we should not doubt the opposition to shaving by some of the greatest litvish Gedolim in Europe just because their students shaved. Rabbi Rakeffet’s Assertion: The recording states that there is a tradition that the author of the Mesilas Yesharim, Rav Moshe Chaim Lutzato, the Ramchal, shaved his beard. Response: The letters of the Ramchal are now published and we now know that it was only when he was a teenager that he did not have a beard after his Rebbe rebuked him, he stopped shaving (before turning twenty years of age). [See sources cited in the 4th edition of HPZ, page 738.] Rabbi Rakeffet’s Assertion: The recording states that the Rama, Rav Menachem Azariah (Rama) of Panua, himself shaved (and that this account is cited by the Chasam Sofer). Response: This account, has long been proven to be inaccurate. There is an entire chapter in HPZ (section 3 part 4) documenting that there is abundant evidence that the Rama had a full beard. More recently, someone challenged the Rav Chaim Kanievsky, stating that this account is in conflict with what Rav Chaim Kanievsky wrote in his own sefer, Orchos Yosher (ch. 5), about the halachic status of shaving. In response, Rav Chaim Kanievsky replied (as published in his sefer Shaalos u’Teshuvos HaGrach, teshuvos chadashos, sec. 398): “Many have repudiated this.” Rabbi Rakeffet’s Assertion: The recording makes a blanket statement that all electric shavers are permitted. Response: The reality is that almost all the greatest Gedolim since the invention of shavers prohibited them. See the widely publicized psak din (dated Nissan, 5768) signed by the major non-Chassidic halachic authorities of our time (including Rav Elyashiv zt”l, Rav Aharon L. Steinman zt”l, Rav Shmuel HaLevi Wosner zt”l, Rav Michel Y. Lefkowitz zt”l, Rav Nissim Karelitz, Rav Chaim Kanievsky shlit”a, Rav Shmuel Auerbach zt”l, Rav Nosson Tzvi Finkel zt”l, and another twenty-six litvish Roshei Yeshiva) which quotes the Chofetz Chaim, the Chazon Ish, the Steipler Gaon and Rav Shach and states that “The severe breach of halachah involved in the use of shaving machines is well known to all. Their use was prohibited by our Rabbis, the Gedolim of the [previous] generation, including the Chofetz Chaim and the Chazon Ish. Moreover, this [prohibition applied] even to the shavers of many years ago [when the shavers were far more primitive and did not cut hair as close to the skin as modern shavers]. Today, shavers have been enhanced [and cut much closer to the skin] and thus the halachic issues involved are far more severe.” The Minchas Yitzchok, one of the greatest Poskim of our times, wrote in Shaalos u’Teshuvos Minchas Yitzchok (vol. 4, section 113) “I searched the works of the great Acharonim in the hope of finding a halachic basis to defend the practice of allowing [the use of electric shavers], but not only did I not find a source to be lenient, on the contrary — I found that they all agree to be stringent [and prohibit shaving machines].” In the most recently published volume of responsa Shevet HaLevi (vol. 11, Y.D. section 198), Rav Shmuel Halevi Wosner wrote: “With regard to shaving machines…it was agreed by ALL the Geonim…that there is no difference between [using] them and [using] a razor… The Gaon R. Moshe Feinstein sought to make a distinction between today’s [shaving machines] and a razor and advanced a theory [in justification] …. That theory is not correct and has not been accepted (אינה נכונה ולא נתקבלה “aynah nechonah v’lo niskablah).” [It is important to add that Rav Wosner personally discussed the halachah of shaving machines with Rav Moshe Feinstein during a face-to-face meeting between these two Gedolim which took place in 1978, during a visit by Rav Wosner to New York (on behalf of Vaad Mishmeres Stam). For further reflections by Rav Wosner regarding this visit with Rav Moshe Feinstein and their exchange regarding shaving machines, see Rav Wosner’s revealing letter dated 9 Nissan, 5738, published in Hadras Ponim Zokon (third ed., miluyim to Section 2 ch. 1, p. 729 and fourth edition p. 67-68).] In a published hand-written response to the question whether there is such a thing as a “kosher shaver,” today’s Gadol Hador, Rav Chaim Kanievsky wrote: “The Chazon Ish prohibited all shaving machines and ALL the Gedolei Hador ruled similarly to prohibit them.” Rav Yaakov Kamenetzky (who was certainly familiar with Rav Moshe Feinstein’s position regarding shaving with electric shavers) wrote in his sefer Emes l’Yaakov on Shulchan Aruch (Y.D. 181), “Regarding [the prohibition of using] machines to shave [the beard], this is not just a chumra [halachic strictness] but a substantive [halachic] issue…. In fact, I do not know whether the great Torah authorities (Gedolim) of America [ever] explicitly permitted them; it is possible that they kept silent because no one asked them [their opinion], and they avoided the issue, knowing that their words would not be heeded…. It is difficult to rely upon [any] tradition (mesorah) [to be lenient].” As is well known, Rav Moshe Feinstein greatly respected the halachic decisions of Rav Yaakov Kamenetzky. Furthermore, in a letter dated 6 Shevat 5774, Rav Yaakov’s son, Rav Noson Kamenetzky, wrote: “I hereby attest that my father [Rav Yaakov Kamenetzky] never, ever permitted shaving machines.” Indeed, many Poskim wrote explicitly that one may not rely on the Igros Moshe regarding shaving machines. The Poskim include the Steipler Gaon in Orchos Rabbeinu vol. 1, Hosafos Chadashos p. 38.; Rav Elyashiv; the Debretziner Rov, author of Shaalos u’Teshuvos Be’er Moshe, in his letter published in Hadras Ponim Zokon p. 22 (where he writes that he does not believe Rav Moshe Feinstein ever issued such a heter); and Rav Moshe Sternbuch (in Teshuvos v’Hanhagos, vol. 5, section 264). In addition, in the 5778 edition of Agudas Yisroel of America’s Am HaTorah journal (5:9), Rav Pesach Eliyahu Falk (late Rov in Gateshead and author of responsa Machzeh Eliyahu and many other halachic works) testified that he personally heard from Rav Shlomo Zalman Auerbach how he rejected the reported reasoning of Rav Moshe Feinstein to be lenient regarding electric shavers. Regarding rumors that a great Posek permitted the use of shavers, see Halichos Shlomo (tefilah, 2:7, note 24) where Rav Shlomo Zalman Auerbach ruled that one cannot rely on that rumor, as well as on any heter granted by any Rov for any shaving machine of past generations, since those machines did not cut the facial hair as close to the skin and did not produce as clean of a shave as contemporary shavers do. See further in Halichos Shlomo (ibid.) where a letter from Rav Shlomo Zalman Auerbach to the author of the sefer Hadras Ponim Zokon is quoted, stating: “In my humble opinion, by publishing this sefer you are accomplishing something positive and beneficial. Perhaps through this sefer the issues will be elucidated and clarified, thereby saving the Jewish public from a severe transgression.” Rabbi Rakeffet’s Assertion: It was stated in the recording that Rav Tzvi Pesach Frank permitted electric shavers. Response: This is not accurate. In a letter (printed in Shaalos u’Teshuvos Chelkas Yaakov vol. 3, section 39), Rav Tzvi Pesach Frank wrote regarding electric shavers that “since those who shaved using them emerged clean, with completely smooth skin on which there were no remnants [of hair], this type of shaving is considered to be a razor.” Hence, according to Rav Tzvi Pesach Frank, all modern shavers are prohibited (since “those who shave using them emerge clean, with completely smooth skin”). See also the letter from Machon HaRav Frank published in the Miluyim to Hadras Ponim Zokon (section 2 chapter 1) where Rav Shabsi Rosenthal, head of the Machon and one of the closest confidants of Rav Frank attests that he is a witness to the fact that Rav Frank only permitted electric shavers which left over some length of hair and the Teshuva in Har Tzvi was published before the more modern shavers were available. Rav Tzvi Pesach Frank’s recommendation to not press when shaving (in order to avoid a close shave) only further demonstrates that he was of the opinion that a shaver which produces a close shave it prohibited. [In addition, this recommendation was widely rejected by poskim – see HPZ beginning on p. 376.] Rabbi Rakeffet’s Assertion: The recording praises the decision of the Rabbinical advisor of a Lakewood magazine to reject a paid advertisement which consisted of a translation of Rav Chaim Kanievsky’s manifesto in which he quotes great luminaries who prohibited shaving the beard, including the Chofetz Chaim, the Chazon Ish, the Steipler Gaon, Rav Shach and others. Response: It is concerning that this Rabbi rejected a halachic statement issued by the very same Gedolim whose opinions regarding other issues the Lakewood community regards with the greatest respect and reverence (especially since their own founding Rosh Yeshiva, Rav Aharon Kotler, also prohibited shaving machines, as attested to by Rabbi Rakeffet and the current Roshei Yeshiva of BMG in Lakewood as noted earlier). Rabbi Rakeffet’s Assertion: The recording states that the Rav, Rav Yosef Dov Soloveitchik, Rosh Yeshiva of Yeshivas Rabbeinu Yitzchok Elchonon (RIETS) and grandson of Rav Chaim Soloveitchik, permitted electric shavers, as did the Igros Moshe. Response: Sefer Meged Givos Olam by Rav Michel Shurkin (who was close with both the Rav and also with the Igros Moshe) writes on page 95 regarding the opinion of Rav Soloveitchik concerning shaving machines. Rav Soloveitchik is cited there as quoting his grandfather Rav Chaim who opined that unless tangible stubble is left after beard shaving, the prohibition of “hashchasa” applies. Accordingly, any shaver which produces a clean shave would be prohibited. Similarly, in an article entitled an article entitled ‘‘Why Electric Shavers Are Permitted’’ (in the Teves/December 2015 issue of The Kuntris Torah Magazine), it states that “Rav Yoshe Ber Soloveitchik said in the name of his grandfather, Rav Chaim Soloveitchik that…if there is any trace of the hair left then this will not be considered a hashchasa of the hair.” The article intended this statement from Rav Soloveitchik as a source of leniency, but in reality, the contrary is true; this statement demonstrates that all contemporary shaving machines are prohibited, since they all deliver a smooth shave and do not leave a trace of the hair on the face. Indeed, in an oral conversation, Rav Yitzchok Twersky, son-in-law of Rav Soloveitchik (and Talner Rebbe of Boston), confirmed to Rav Shlomo Frankel (Rov of the Shevas Achim shul in Flatbush) that he was told by his father-in-law, Rav Soloveitchik, that a shaving machine which leaves the face smooth is prohibited. Rav Yitzchok Twersky asked Rav Soloveitchik this question and conveyed Rav Soloveitchik’s response immediately while he was on the phone with Rav Frankel. The fact that both Rabbi Shurkin and Rabbi Frankel independently heard the same response from Rav Soloveitchik confirms the accuracy of this report. This does not contradict Rabbi Rakeffet’s account of Rav Soloveitchik inspecting a shaving machine, since such an inspection only helps to determine whether the machine operates using scissor or razor like cutting mechanisms and does not demonstrate how close a shave it produces. As noted, in the 1950s when Rabbi Rakeffet showed his shaver to the Rav, shaving machines did not produce as close a shave as today’s electric shavers. It is over three decades since the passing of Rav Moshe Feinstein, and shaving machines have since changed and improved. Accordingly, there is no way of knowing with certainty whether or not his reported heter applies to contemporary shavers, especially since we have no written record of why Rav Moshe Feinstein permitted certain machines. Indeed, Rav Moshe Feinstein’s son, Rav Dovid Feinstein, stated that even according to his father’s heter, “there is no widely available shaver that can be purchased and used as is” (The Laws of Pesach: A Digest by Rav Blumenkrantz, 5771 ed., p. 421). Similarly, Yated Ne’eman (Hebrew) (5769, issue 10) quotes Rav Moshe Feinstein’s son Rav Reuven Feinstein as saying that currently there are no shavers which would meet his father’s requirements for a heter. It is also apparent from Igros Moshe E.H. 2:12 that the shaving machines Rav Moshe Feinstein was familiar with did not produce a close shave, since he writes there that it is obvious to onlookers whether one shaved with a razor or with a shaving machine. Contemporary shavers, in contrast, shave as close as a razor and it is not obvious to onlookers whether a razor or shaver was used. [For a comprehensive response to the reported leniency of the Igros Moshe regarding electric shavers, see at length chapter 12 of “Authoritative Responses to Common Misconceptions” (available on Amazon). Rav Chaim Kanievsky, non-Chassidic Gadol Hador, endorsed Rabbi Wiener’s response to the Igros Moshe with the words “Yafa Kasavta” – “You have written well.” It is published (along with a facsimile of Rav Chaim Kanievsky’s handwritten endorsement) in the Ohr Yisroel (Monsey) Torah journal (vol. 68, p. 382).] Epilogue For decades, the foremost, preeminent (non-Chassidic, litvish) posek in America was Rav Yosef Eliyahu Henkin (who passed away in 1973). Rav Elyashiv referred to Rav Henkin as the “Mara d’Asra of America” (see Yeshurun vol. 20, pp. 153f). Rav Henkin studied at the litvish Slutzker Yeshiva under Rav Isser Zalman Meltzer. He received semichah from Rav Isser Zalman Meltzer, and also from Rav Yaakov Dovid Wilovsky (the Ridvaz), Rav Boruch Ber Leibowitz (Rosh Yeshivas Kaminetz) and Rav Yechiel Michel Epstein, the Aruch HaShulchan. It is well known that Rav Moshe Feinstein had immense

I have immense respect and affection for Rav Aharon Rakeffet-Rothkopf shlita, who I was privileged to have as one of my Rebbes during my youth and who was always a source of supportive encouragement to me. I enjoy listening to Rabbi Rakeffet’s erudite and dynamic shiurim and lectures filled with his captivating and enlightening insights. The following critically important clarifications will be helpful to avoid practical halachic misimpressions for anyone listening to Rabbi Rakeffet’s 3/6/2022 lecture entitled: “Is Having a Beard Theologically Important? Rav Moshe Feinstein Reacts to the Views of R' Moshe Nisan Wiener” (https://www.yutorah.org/lectures/lecture.cfm/1027864/rabbi-dr-aaron-rakeffet-rothkoff/is-having-a-beard-theologically-important-r-moshe-feinstein-reacts-to-the-views-of-r-moshe-nisan-weiner-circumcision-done-by-non-jewish-doctor-introduction). In this lecture Rabbi Rakeffet quotes extensively from a sefer called Masores Moshe. Rabbi Rakeffet’s Assertion: The recording implies that the entire sefer Hadras Ponim Zokon (hereinafter: HPZ), published by Rabbi Moshe Nisan Wiener, is based primarily on one word in the Rambam (Hilchos Avoda Zara 12:7) where the Rambam states that cutting the beard with scissor is “Patur” (exempt). From the fact that the Rambam does not use the word “Mutar” (permitted – as the Rambam states immediately before and after regarding cutting the Peyos and mustache with scissors) it is apparently obvious that the change in language is intended to inform us that cutting the beard with scissors is “Patur Aval Asur” (exempt from punishment but nevertheless prohibited). Response: The discussion about this Rambam in sefer HPZ occupies 18 out of the 1,250 pages of the (new two volume, fourth edition of the) sefer beginning on page 78. It is thus not the (sole) foundation of the sefer. Rabbi Rakeffet’s Assertion: The recording implies that this interpretation of the Rambam (that “Patur” means “Patur Aval Asur”) was originated by Rabbi Wiener in sefer HPZ. Moreover, this thesis of HPZ is baseless since it is in total disregard of the Kesef Mishnah (authored by the Beis Yosef, author of the Shulchan Aruch) who expressly writes that the intention of the Rambam is “Patur u’Mutar” (i.e., the Rambam really means that cutting the beard with scissors in totally permitted). The recording further asserts that stating that beard removal (other than with a razor) is prohibited contradicts the Gemara and Shulchan Aruch and maintaining a beard is only a Kabbalistic and Chassidic mandate which should not be confused with Halacha. Response: Sefer HPZ did not contrive and originate this interpretation of the Rambam. Rather, sefer HPZ quotes no less an authority than the Sefer HaChinuch (Mitzvah 252) – a Rishon – who writes explicitly that the Rambam’s intent in the word “Patur” is that cutting the beard with scissors is “Patur Aval Osur.” Indeed, several sources posit that if the Beis Yosef would have seen that one of the Rishonim such as Sefer HaChinuch understood the Rambam in this way, he would not have written otherwise (see: Teshuvos Tzemach Tzedek, Y.D., 93 sections 9-10). Moreover, major halachic authorities (certainly no less great than the contemporary authority quoted in the recording) similarly interpreted this Rambam to mean that cutting the beard with scissors is forbidden, including the Chacham Tzvi (Teshuvos Chacham Tzvi, Tosafos Chadashim, section 26), the Maase Rokeach (Makkos chapter 3), the Merkeves HaMishnah (Rambam Hilchos Avodah Zarah), the author of the Chasdei Dovid (printed in the Tosefta of every Gemara) in his Teshuvos Michtam L’David (Y.D. section 28), the Rogatchover Gaon in his sefer on the Rambam (Tzafnas Paneach, Hilchos Avoda Zara), Sephardic sages (who normally do not disagree with the Beis Yosef) including the Saba Kadisha (see HPZ p. 250), sources cited by the S’dei Chemed (Klalim Lamed section 116), the Darchei Teshuva (Y.D. 181 section 2), Teshuvos Minchas Elozor (volume 2 section 48), Teshuvos Kol Mevaser (volume 1 section 19), and, in our generation, the non-Chassidic Gadol Hador, Rav Chaim Kanievsky (in his Orchos Yosher chapter 5), where he wrote: “Targum Yonasan states that one who does this transgresses the prohibition of ‘A man shall not wear a woman’s dress,’ which includes even cutting the beard using scissors. Sefer HaChinuch states the same, adding that one also transgresses the prohibition of ‘You shall not follow their [non-Jewish] rules.’ This is quoted by the Chofetz Chaim in his Sefer HaMitzvos HaKotzer (Prohibition 177).” [See sefer HPZ (page 78ff) for many additional sources who cite the Rambam as prohibiting scissors (along with additional Rishonim not quoted by and apparently not seen by the Beis Yosef, who consider non-razor removal of the beard nonetheless prohibited).] All these poskim (and many others to be cited below) were not ignorant of “Gemara and Shulchan Aruch” and were not “Chassidim.” Rabbi Rakeffet’s Assertion: The recording continues that another foundation that the sefer HPZ is based upon is the statement by the Chofetz Chaim in his sefer Likutei Halachos on Makkos (p. 14b, ein mishpat op. cit.) where he writes that shaving with the “new machine” to cut the beard appears to be a transgression of the biblical prohibition against shaving and therefore, the Chofetz Chaim concludes, “A person who guards his soul should distance himself very far from this [shaving machine].” The recording asserts that it cannot be that the Chofetz Chaim seriously prohibited shaving machines, since he wrote this only in a footnote and uses the word “appears.” Response: This assertion flagrantly conflicts the explicit testimony of major Poskim (including those who lived during the time of the Chofetz Chaim and were personally familiar with the shavers used at that time). For example: The Steipler Gaon attested to the fact that the Chofetz Chaim prohibited shaving even with (non-electric) hand clippers (Orchos Rabeinu volume 3 page 105). [At their lowest settings, these clippers do not remove the hair as closely as electric shavers do.] Rav Yosef Sholom Elyashiv, wrote in a teshuvah published in his sefer Kovetz Teshuvos (vol. 1, sec. 32) that the electric shavers of today are unquestionably infinitely worse than those that existed in the time of the Chofetz Chaim and were prohibited by him, because modern machines shave much more closely to the skin, and shaving with them is an “issur Torah mamosh” — a definite and absolute Torah prohibition. Rav Chaim Kanievsky wrote in the name of his father, the Steipler Gaon: “It has already been publicized that the Chofetz Chaim in Likkutei Halachos on Makkos prohibited even manual (non-electric) shaving machines; how much more so are today’s electric shavers forbidden since they are more advanced.” Additionally, Rav Shach wrote (Michtavim U’Maamarim 3:75): “To the questioner, may he be well: Concerning shaving the beard with electric shaving machines — see the sefer Likkutei Halachos on tractate Makkos (by the Chofetz Chaim), p. 14b (Ein Mishpat op. cit.), where he writes that it is prohibited, and one may not be lenient in this matter. It is also well-known that the Chazon Ish ruled that the use of all shaving machines is forbidden. This is my response, (signed) Elazar Menachem M. Shach.” See also Shaalos u’Teshuvos Minchas Yitzchok (vol. 4, sec. 113, and again in vol. 7, sec. 63): “Electric shaving machines are much more severe [than the machines forbidden by the Chofetz Chaim], as is well known.” In a letter dated Parshas Re’eh, 5736, Rav Moshe Heinemann, a foremost disciple of Rav Aharon Kotler, confirms the accuracy of what is written in Shaalos u’Teshuvos Minchas Yitzchok, and adds that since the Chofetz Chaim prohibited even the (non-electric) shaving machines in his time (in his sefer Likkutei Halachos on Makkos perek 3 in Ein Mishpat), Rav Aharon Kotler was of the opinion that shavers are forbidden to use. Rav Heinemann stated further that his Rebbe, Rav Aharon Kotler, would not issue a heter even for trimmers such as the “Outliner” (which do not remove the beard hair entirely and leave some stubble) – out of deference for the Chofetz Chaim. Rabbi Rakeffet’s Assertion: It is well known that the students of his own yeshiva in Radin were clean-shaven and they would not have shaved if the Chofetz Chaim seriously considered it prohibited. Response: Concerning the argument that the Chofetz Chaim’s own students in his Yeshiva in Radin shaved, this was utterly against the wishes of the Chofetz Chaim. Rav Naftoli Trop served as the Rosh Yeshiva of the Chofetz Chaim’s yeshiva in Radin from 1903 until his passing in 1928. In the introduction to Chidushei HaGranat published in more recent editions, we find the following account (p. 8, note 21): “The yeshiva in Radin was founded by the Chofetz Chaim… Most of the students in Radin (and similarly those of Navardok) did not shave their beards, due to the objection of the Chofetz Chaim to this practice.” If bochurim in Radin shaved their beards in later years, it was absolutely without the consent and contrary to the position of the Chofetz Chaim, as the Chofetz Chaim’s own son wrote in his biography of his father (published in his introduction to Michtevei Chofetz Chaim, p. 57): “Year after year, my father admonished [people] regarding shaving the beard, both orally, in writing, and in his publications. However, hardly anyone listened to him.” The extent of the Chofetz Chaim’s vehement objection to shaving is documented further in the following testimony of the Chofetz Chaim’s grandson, Rav Gershon Zaks, founding Rosh Yeshiva of Yeshivas Chofetz Chaim in Suffern, New York. [This testimony is cited by Rav Moshe Sternbuch, in Teshuvos V’Hanhagos vol. 5, sec. 264, and is quoted verbatim in HPZ, p. 18]: “The approach of my grandfather, the Chofetz Chaim, was that everyone should grow his beard, as explained at length in Kuntres Tiferes Odom at the conclusion of his sefer Nidchei Yisroel. In particular, that tzaddik [the Chofetz Chaim] suffered great pain and felt great anguish because of those who used shavers. This refers even to shavers that operate by hand, as existed in his day, which would not trim as close to the flesh as the electric razors used today. In his text Likkutei Halachos to Tractate Makkos (p. 14b, ein mishpat op. cit.), he concludes: ‘A person who guards his soul should distance himself very far from this.’ His intent was not that this is a mere stringency, but that it is required by law and is applicable to every Jew without distinction. I heard the following story in this regard from my revered father, the gaon R. Menachem Yosef Zaks, son-in-law of the Chofetz Chaim and the Rosh Yeshiva of Yeshivas Chofetz Chaim in Radin, which shows to what extent the matter caused anguish to the Chofetz Chaim. In the latter years of the Chofetz Chaim’s life, his hearing was severely compromised. Therefore, his practice was to stand next to the reader’s platform in order to fulfill his obligation to hear the Torah reading. Nevertheless, on several occasions, he suddenly moved away from the platform in the midst of the Torah reading. When my revered father asked him the reason for his conduct, the Chofetz Chaim answered that he cannot bear the fact that an aliyah is being given to a person who does not have a beard. Therefore, he refrains from hearing the Torah reading, because of his anguish. From then on, my father and my uncle ordained that on the days when the Chofetz Chaim would come to hear the reading of the Torah, an aliyah would not be given to a person who cut his beard.” Rabbi Rakeffet’s Assertion: The recording states that the fact that the students of the great litvish yeshivos of pre-WWII Europe were beardless confirms that the litvish Gedolim considered shaving permissible. If so, the recording continues, the sefer HPZ which halachically discourages shaving therefore constitutes a disrespectful affront and attack on these yeshiva students who later became the great Torah leaders of Klal Yisroel. Response: The reality is just the opposite. The “mesorah” (tradition) of litvish Jewry throughout the centuries was to maintain a full beard. As the Chofetz Chaim testified in his Kuntres Tiferes Odom (chapter 1) regarding the beard practice in litvish communities, that until that time (when he published Kuntres Tiferes Odom at the turn of the 20th Century), only one in a thousand of litvish Jews shaved. Why did beard removal start in litvish circles (and elsewhere)? Rav Chaim Kanievsky testified in his sefer Orchos Yosher (chapter 5): “Throughout our history, it has been a disgrace for anyone not to have a beard. It is only in recent generations that some have started to treat this irreverently, having learned this from the non-Jews.” In the words of the Chazon Ish (in Kovetz Igros vol. 1, #197) where he writes about beard removal with sam [depilatory cream]: “I find this matter very painful, for it is against the [Jewish] quality of modesty and is not the Jewish style of dress, rather [Jews] have learned it from the non-Jews during their exile, thereby negating kedushah.” Therefore, when beard removal started in the litvishe Yeshivos, the greatest litvish Gedolim, including founding Roshei Yeshiva of the greatest litvishe Yeshivos of pre-was Europe expressed categorical opposition to beard removal. The Chofetz Chaim wrote an entire treatise called Kuntres Tiferes Odom vigorously refuting all the justifications for beard removal and stating that it is a Mitzvah Gedolah to maintain a full beard and not even trim it with scissors. Rav Lazer Gordon, Rav and Rosh Yeshiva of Telz, severely admonished his students when they began removing their beards and when their rebellion persisted, he urged Rav Chaim Soloveitchik of Brisk and Rav Chaim Ozer Grodzinski of Vilna to join him in decreeing that any student who removes his beard should not be given Semicha or hired as a Rov or Shochet or Melamed (Kovetz Yagdil Torah 7:5). Rav Moshe Mordechai Epstein, Rosh Yeshiva of Slabodka, known colloquially as the "mother of yeshivas" (who was mentioned by Rabbi Rakeffet in the recording) wrote a scathing rebuke against shaving in the introduction to his Levush Mordechai on Bava Kamma. “When the bochurim in Slabodka started shaving, the Rosh Yeshiva, Rav Moshe Mordechai Epstein (author of Levush Mordechai), wanted them to keep their beards, but the bochurim did not listen to him (as recorded in Shaalos U’Teshuvos Pe’as Sodcha, sec. 101). The fact that so many of the greatest litvish Gedolim expressed opposition to shaving should thus not be questioned based on the fact that their students shaved. Where Rav Kook and the Chazon Ish Agreed In some ways, Rav Avrohom Yitzchok HaKohen Kook (a student of the first and foremost litvish yeshiva in Volozhin who later served as the first Ashkenazi Chief Rabbi of Israel) and the litvish Gadol Hador, the Chazon Ish represented divergent extremes in the spiritual leadership of Orthodox Jewry. Yet the opposition to shaving by litvish Gedolim was so extreme and vehement that both Rav Kook and the Chazon Ish shockingly cited the shaving practices of the Slabodka Yeshiva as a cause of the Chevron massacre in 1929. [Regarding Rav Kook, see the 5773 edition of “L’Shlosha B’Elul” page 64 from Rav Kook’s son and successor, Rav Tzvi Yehuda Kook who recorded this position of his father. Regarding the Chazon Ish, see the new fourth edition of HPZ, page 726 where his nephew, Rav Chaim Kanievsky confirms the accuracy of this account.] Concerning the general practice of shaving in litvish yeshivos, the Chazon Ish wrote (in a letter published in Kovetz Igros, vol. 1, #197), that “even though this sickness [of beard removal] has spread amongst the Torah students, that does not make it correct and my soul burns with displeasure because of this beard removal practice.” A few years ago, the Mirrer Yeshiva in Flatbush published a biography of their founding Rosh Yeshiva, Rav Avrohom Kalmanowitz, in which he was quoted as stating that the reason why the students in Slabodka shaved was because of the influence of Western society (and that therefore he did not shave when he studied in Slabodka). See sefer HPZ for additional quotations and source references from litvish Gedolim. [It is important to note that this entire discussion regarding the practice of the litvishe bochurim in pre-war Europe has no relevance nor is it comparable to the way most frum people shave today, namely, using an electric shaver, which, in the words of Rav Chaim Kanievsky (cited below), has been prohibited by “all the Gedolei Hador.”] Let us learn from Lakewood In the recording, Rabbi Rakeffet relates that he studied in the yeshiva of Rav Aharon Kotler in Lakewood (“Beth Medrash Govoha”) before transferring to YU. In another recorded lecture elsewhere in YU Torah, Rabbi Rakeffet attested to the fact that he has personal knowledge that Rav Aharon Kotler prohibited shaving machines (and disagreed with the Igros Moshe) and that this was common knowledge amongst his students in Lakewood. [More recently, Rav Aharon Kotler’s grandson, Rav Malkiel Kotler, along with the other Roshei Yeshiva of Lakewood, wrote a public letter (which was posted on the Beth Medrash Govoha bulletin board) attesting that Rav Aharon Kotler considered electric shavers to be prohibited.] Certainly, all agree that Rav Aharon Kotler was non-Chassidic and no one suspects Rav Aharon Kotler of being ignorant of the sources or of having issued a ruling which contradicts the Gemara and Shulchan Aruch or of being unaware of the shaving practices in the great Yeshivos of pre-WWII Europe (where he himself was a Rosh Yeshiva) or of being any less of a Gadol B’Yisroel because he disagreed with the Igros Moshe regarding this (and many other halachic issues). The veracity of the fact that Rav Aharon Kotler prohibited shaving machines is not questioned based on the reality that students in Lakewood shaved with electric shavers. Similarly, we should not doubt the opposition to shaving by some of the greatest litvish Gedolim in Europe just because their students shaved. Rabbi Rakeffet’s Assertion: The recording states that there is a tradition that the author of the Mesilas Yesharim, Rav Moshe Chaim Lutzato, the Ramchal, shaved his beard. Response: The letters of the Ramchal are now published and we now know that it was only when he was a teenager that he did not have a beard after his Rebbe rebuked him, he stopped shaving (before turning twenty years of age). [See sources cited in the 4th edition of HPZ, page 738.] Rabbi Rakeffet’s Assertion: The recording states that the Rama, Rav Menachem Azariah (Rama) of Panua, himself shaved (and that this account is cited by the Chasam Sofer). Response: This account, has long been proven to be inaccurate. There is an entire chapter in HPZ (section 3 part 4) documenting that there is abundant evidence that the Rama had a full beard. More recently, someone challenged the Rav Chaim Kanievsky, stating that this account is in conflict with what Rav Chaim Kanievsky wrote in his own sefer, Orchos Yosher (ch. 5), about the halachic status of shaving. In response, Rav Chaim Kanievsky replied (as published in his sefer Shaalos u’Teshuvos HaGrach, teshuvos chadashos, sec. 398): “Many have repudiated this.” Rabbi Rakeffet’s Assertion: The recording makes a blanket statement that all electric shavers are permitted. Response: The reality is that almost all the greatest Gedolim since the invention of shavers prohibited them. See the widely publicized psak din (dated Nissan, 5768) signed by the major non-Chassidic halachic authorities of our time (including Rav Elyashiv zt”l, Rav Aharon L. Steinman zt”l, Rav Shmuel HaLevi Wosner zt”l, Rav Michel Y. Lefkowitz zt”l, Rav Nissim Karelitz, Rav Chaim Kanievsky shlit”a, Rav Shmuel Auerbach zt”l, Rav Nosson Tzvi Finkel zt”l, and another twenty-six litvish Roshei Yeshiva) which quotes the Chofetz Chaim, the Chazon Ish, the Steipler Gaon and Rav Shach and states that “The severe breach of halachah involved in the use of shaving machines is well known to all. Their use was prohibited by our Rabbis, the Gedolim of the [previous] generation, including the Chofetz Chaim and the Chazon Ish. Moreover, this [prohibition applied] even to the shavers of many years ago [when the shavers were far more primitive and did not cut hair as close to the skin as modern shavers]. Today, shavers have been enhanced [and cut much closer to the skin] and thus the halachic issues involved are far more severe.” The Minchas Yitzchok, one of the greatest Poskim of our times, wrote in Shaalos u’Teshuvos Minchas Yitzchok (vol. 4, section 113) “I searched the works of the great Acharonim in the hope of finding a halachic basis to defend the practice of allowing [the use of electric shavers], but not only did I not find a source to be lenient, on the contrary — I found that they all agree to be stringent [and prohibit shaving machines].” In the most recently published volume of responsa Shevet HaLevi (vol. 11, Y.D. section 198), Rav Shmuel Halevi Wosner wrote: “With regard to shaving machines…it was agreed by ALL the Geonim…that there is no difference between [using] them and [using] a razor… The Gaon R. Moshe Feinstein sought to make a distinction between today’s [shaving machines] and a razor and advanced a theory [in justification] …. That theory is not correct and has not been accepted (אינה נכונה ולא נתקבלה “aynah nechonah v’lo niskablah).” [It is important to add that Rav Wosner personally discussed the halachah of shaving machines with Rav Moshe Feinstein during a face-to-face meeting between these two Gedolim which took place in 1978, during a visit by Rav Wosner to New York (on behalf of Vaad Mishmeres Stam). For further reflections by Rav Wosner regarding this visit with Rav Moshe Feinstein and their exchange regarding shaving machines, see Rav Wosner’s revealing letter dated 9 Nissan, 5738, published in Hadras Ponim Zokon (third ed., miluyim to Section 2 ch. 1, p. 729 and fourth edition p. 67-68).] In a published hand-written response to the question whether there is such a thing as a “kosher shaver,” today’s Gadol Hador, Rav Chaim Kanievsky wrote: “The Chazon Ish prohibited all shaving machines and ALL the Gedolei Hador ruled similarly to prohibit them.” Rav Yaakov Kamenetzky (who was certainly familiar with Rav Moshe Feinstein’s position regarding shaving with electric shavers) wrote in his sefer Emes l’Yaakov on Shulchan Aruch (Y.D. 181), “Regarding [the prohibition of using] machines to shave [the beard], this is not just a chumra [halachic strictness] but a substantive [halachic] issue…. In fact, I do not know whether the great Torah authorities (Gedolim) of America [ever] explicitly permitted them; it is possible that they kept silent because no one asked them [their opinion], and they avoided the issue, knowing that their words would not be heeded…. It is difficult to rely upon [any] tradition (mesorah) [to be lenient].” As is well known, Rav Moshe Feinstein greatly respected the halachic decisions of Rav Yaakov Kamenetzky. Furthermore, in a letter dated 6 Shevat 5774, Rav Yaakov’s son, Rav Noson Kamenetzky, wrote: “I hereby attest that my father [Rav Yaakov Kamenetzky] never, ever permitted shaving machines.” Indeed, many Poskim wrote explicitly that one may not rely on the Igros Moshe regarding shaving machines. The Poskim include the Steipler Gaon in Orchos Rabbeinu vol. 1, Hosafos Chadashos p. 38.; Rav Elyashiv; the Debretziner Rov, author of Shaalos u’Teshuvos Be’er Moshe, in his letter published in Hadras Ponim Zokon p. 22 (where he writes that he does not believe Rav Moshe Feinstein ever issued such a heter); and Rav Moshe Sternbuch (in Teshuvos v’Hanhagos, vol. 5, section 264). In addition, in the 5778 edition of Agudas Yisroel of America’s Am HaTorah journal (5:9), Rav Pesach Eliyahu Falk (late Rov in Gateshead and author of responsa Machzeh Eliyahu and many other halachic works) testified that he personally heard from Rav Shlomo Zalman Auerbach how he rejected the reported reasoning of Rav Moshe Feinstein to be lenient regarding electric shavers. Regarding rumors that a great Posek permitted the use of shavers, see Halichos Shlomo (tefilah, 2:7, note 24) where Rav Shlomo Zalman Auerbach ruled that one cannot rely on that rumor, as well as on any heter granted by any Rov for any shaving machine of past generations, since those machines did not cut the facial hair as close to the skin and did not produce as clean of a shave as contemporary shavers do. See further in Halichos Shlomo (ibid.) where a letter from Rav Shlomo Zalman Auerbach to the author of the sefer Hadras Ponim Zokon is quoted, stating: “In my humble opinion, by publishing this sefer you are accomplishing something positive and beneficial. Perhaps through this sefer the issues will be elucidated and clarified, thereby saving the Jewish public from a severe transgression.” Rabbi Rakeffet’s Assertion: It was stated in the recording that Rav Tzvi Pesach Frank permitted electric shavers. Response: This is not accurate. In a letter (printed in Shaalos u’Teshuvos Chelkas Yaakov vol. 3, section 39), Rav Tzvi Pesach Frank wrote regarding electric shavers that “since those who shaved using them emerged clean, with completely smooth skin on which there were no remnants [of hair], this type of shaving is considered to be a razor.” Hence, according to Rav Tzvi Pesach Frank, all modern shavers are prohibited (since “those who shave using them emerge clean, with completely smooth skin”). See also the letter from Machon HaRav Frank published in the Miluyim to Hadras Ponim Zokon (section 2 chapter 1) where Rav Shabsi Rosenthal, head of the Machon and one of the closest confidants of Rav Frank attests that he is a witness to the fact that Rav Frank only permitted electric shavers which left over some length of hair and the Teshuva in Har Tzvi was published before the more modern shavers were available. Rav Tzvi Pesach Frank’s recommendation to not press when shaving (in order to avoid a close shave) only further demonstrates that he was of the opinion that a shaver which produces a close shave it prohibited. [In addition, this recommendation was widely rejected by poskim – see HPZ beginning on p. 376.] Rabbi Rakeffet’s Assertion: The recording praises the decision of the Rabbinical advisor of a Lakewood magazine to reject a paid advertisement which consisted of a translation of Rav Chaim Kanievsky’s manifesto in which he quotes great luminaries who prohibited shaving the beard, including the Chofetz Chaim, the Chazon Ish, the Steipler Gaon, Rav Shach and others. Response: It is concerning that this Rabbi rejected a halachic statement issued by the very same Gedolim whose opinions regarding other issues the Lakewood community regards with the greatest respect and reverence (especially since their own founding Rosh Yeshiva, Rav Aharon Kotler, also prohibited shaving machines, as attested to by Rabbi Rakeffet and the current Roshei Yeshiva of BMG in Lakewood as noted earlier). Rabbi Rakeffet’s Assertion: The recording states that the Rav, Rav Yosef Dov Soloveitchik, Rosh Yeshiva of Yeshivas Rabbeinu Yitzchok Elchonon (RIETS) and grandson of Rav Chaim Soloveitchik, permitted electric shavers, as did the Igros Moshe. Response: Sefer Meged Givos Olam by Rav Michel Shurkin (who was close with both the Rav and also with the Igros Moshe) writes on page 95 regarding the opinion of Rav Soloveitchik concerning shaving machines. Rav Soloveitchik is cited there as quoting his grandfather Rav Chaim who opined that unless tangible stubble is left after beard shaving, the prohibition of “hashchasa” applies. Accordingly, any shaver which produces a clean shave would be prohibited. Similarly, in an article entitled an article entitled ‘‘Why Electric Shavers Are Permitted’’ (in the Teves/December 2015 issue of The Kuntris Torah Magazine), it states that “Rav Yoshe Ber Soloveitchik said in the name of his grandfather, Rav Chaim Soloveitchik that…if there is any trace of the hair left then this will not be considered a hashchasa of the hair.” The article intended this statement from Rav Soloveitchik as a source of leniency, but in reality, the contrary is true; this statement demonstrates that all contemporary shaving machines are prohibited, since they all deliver a smooth shave and do not leave a trace of the hair on the face. Indeed, in an oral conversation, Rav Yitzchok Twersky, son-in-law of Rav Soloveitchik (and Talner Rebbe of Boston), confirmed to Rav Shlomo Frankel (Rov of the Shevas Achim shul in Flatbush) that he was told by his father-in-law, Rav Soloveitchik, that a shaving machine which leaves the face smooth is prohibited. Rav Yitzchok Twersky asked Rav Soloveitchik this question and conveyed Rav Soloveitchik’s response immediately while he was on the phone with Rav Frankel. The fact that both Rabbi Shurkin and Rabbi Frankel independently heard the same response from Rav Soloveitchik confirms the accuracy of this report. This does not contradict Rabbi Rakeffet’s account of Rav Soloveitchik inspecting a shaving machine, since such an inspection only helps to determine whether the machine operates using scissor or razor like cutting mechanisms and does not demonstrate how close a shave it produces. As noted, in the 1950s when Rabbi Rakeffet showed his shaver to the Rav, shaving machines did not produce as close a shave as today’s electric shavers. It is over three decades since the passing of Rav Moshe Feinstein, and shaving machines have since changed and improved. Accordingly, there is no way of knowing with certainty whether or not his reported heter applies to contemporary shavers, especially since we have no written record of why Rav Moshe Feinstein permitted certain machines. Indeed, Rav Moshe Feinstein’s son, Rav Dovid Feinstein, stated that even according to his father’s heter, “there is no widely available shaver that can be purchased and used as is” (The Laws of Pesach: A Digest by Rav Blumenkrantz, 5771 ed., p. 421). Similarly, Yated Ne’eman (Hebrew) (5769, issue 10) quotes Rav Moshe Feinstein’s son Rav Reuven Feinstein as saying that currently there are no shavers which would meet his father’s requirements for a heter. It is also apparent from Igros Moshe E.H. 2:12 that the shaving machines Rav Moshe Feinstein was familiar with did not produce a close shave, since he writes there that it is obvious to onlookers whether one shaved with a razor or with a shaving machine. Contemporary shavers, in contrast, shave as close as a razor and it is not obvious to onlookers whether a razor or shaver was used. [For a comprehensive response to the reported leniency of the Igros Moshe regarding electric shavers, see at length chapter 12 of “Authoritative Responses to Common Misconceptions” (available on Amazon). Rav Chaim Kanievsky, non-Chassidic Gadol Hador, endorsed Rabbi Wiener’s response to the Igros Moshe with the words “Yafa Kasavta” – “You have written well.” It is published (along with a facsimile of Rav Chaim Kanievsky’s handwritten endorsement) in the Ohr Yisroel (Monsey) Torah journal (vol. 68, p. 382).] Epilogue For decades, the foremost, preeminent (non-Chassidic, litvish) posek in America was Rav Yosef Eliyahu Henkin (who passed away in 1973). Rav Elyashiv referred to Rav Henkin as the “Mara d’Asra of America” (see Yeshurun vol. 20, pp. 153f). Rav Henkin studied at the litvish Slutzker Yeshiva under Rav Isser Zalman Meltzer. He received semichah from Rav Isser Zalman Meltzer, and also from Rav Yaakov Dovid Wilovsky (the Ridvaz), Rav Boruch Ber Leibowitz (Rosh Yeshivas Kaminetz) and Rav Yechiel Michel Epstein, the Aruch HaShulchan. It is well known that Rav Moshe Feinstein had immense