March, 2022
- Preamble
Over the years I have met some extraordinary individuals and often cannot remember how we first came into contact, or worse, the details of our conversations.
Some years ago, I had the zechus to have a phone conversation with Rav (Dr.) Yaakov Greenwald (d. 2019). Rav Yaakov was an American original. A true tzadik and osek b’tzorchei tzibbur. He used his knowledge in mental health -of which he was a frum pioneer – to counsel many thousands. Famously (and reported by his son in an article published one year after his father’s passing) the Satmar Rebbe once was discussing the phycological needs of one of his chassidim. At the end of the conversation, the rebbe humbly asked “What about me? What would the doctor be concerned about? What issues should a rebbe look out for?” Without hesitation, he answered the rebbe’s request. He shared the famous mesorah that to understand the true essence of a term, word or concept one should find its first occurrence in chumash. The initial time the Torah shares the concept of something not being good is when Hashem states, ‘lo tov heyos ha’adam lavado-it is not good for man to be alone’. He explained that a gadol b’yisroel, especially a rebbe, must always be concerned about loneliness. The Satmar rebbe was astounded at this swift wisdom.
There are two things I recall from my phone conversation with him. The first is discussing his letters to the Steipler. He would often write to him, asking how to deal with certain patients, especially those whose mental suffering or anguish were affecting their avodas Hashem. OCD, for example, may be difficult to differentiate from one simply being overly machmir. Many of these letters have been published.
And then, there was the story he shared. When Rav Yaakov Kamanetzky moved to Monsey, he would be called for any number of communal matters. He shared that the many began to become concerned regarding a laxity of tznius in town. The question was how to deal with it. The rabbanim decided that they will invite all the women of the-then-smaller town to a communal event where they would speak to them about the importance of this mitzvah as well as to teach many of the pertinent halachos. They also decided that it would be best of the rosh yeshiva would be the one to open this event with divrei beracha and a shiur on the topic. However, when he was asked, Rav Yaakov gave an atypical negative response, turning them down. When asked why he would not speak at such a gathering for women about tznius, Rav Yaakov responded, “Because…its not tznius”!
As a halacha teacher in a Beis Yaakov, I have always refused to answer any question that centers around tznius. This is not only because of the above story, but for an additional reason as well: every bas yisroel needs to find a female role model in this area. It could be a mother, an older sister or student, or a rebbitzen. Issues of nashim should be brought to her. Of course, should a serious matter arise, her personal rav should be called, and I would never negate that.
In addition to the above two reasons, is a third: effectiveness. A lesson would be more enhanced and taken to heart if it comes from someone who better understands the sensitivities and challenges involved. I also say this as a afather of four daughters, kn’ah.
- The Issue
Nevertheless, a few weeks ago, when I sat at my desk to begin my hilchos Shabbos class a student raised her hand and -speaking for the class -asked if we could discuss makeup on Shabbos. This was not pat of the curriculum for the year. It soon became clear that the issues involved were greatly misunderstood by the class -and perhaps the reader as well. I therefore spent that morning explaining its backround, and became convnvced that a short article on this same subject could also be useful.
What I share below is only meant so as to take these facts to your rav or to a frum female mentor.
There are certain miktzoas, subjects, that the classic pulpit rabbi wisely avoids. Halacha demands that under certain conditions, and at times, it is better not to go out of one’s way to teach halachos when there is a real fear that it would then be ignored by some in attendance.
In our day, however, I find that, within reason, these subjects could -and should-be taught. It must be done with sensitivity, of course.
The classic example is hilchos chol hamoed. Those without a classic yeshiva backround (and some with) are often unaware of the severity of these days, and that their ability to go to work may be contravened. I have found that if done in the right setting, and with pikchus, those attending are only gratful…and have many, many shailos.
However, the one topic that I nevertheless have been tempted to avoid (unless asked a shaliah, of course) is the issue of makeup on Shabbos. There are any number of reasons for this, hameivin yavin, and in addition it could lead to shalom bayis issues in a multitude of ways.
However, since the start of Covid I began a Zoom shiur where we have been reviewing hilchos Shabbos in their totality. We are up to shiur number ninety and yet have yet to even touch upon the thirty-nine melachos -as Shabbos is so chock-full of Torah and halacha aside for just these (e.g. kiddush, seudos, neros, amira l’akum, muktzah, psik reisha etc.). This weekly shiur took a brief hiatus over tishrei due to the yom tov season. Upon our return last week, I decided to open with something that would get people animated therby helping to regain our momentum. I further explained to the group that slthough the topic I chose related to a melacha, we would return to havdala (where we are holding) the next week.
“This is not a derasha, you are not a captive audience and you came because you desire to learn about Shabbos. And so, let us discuss the ‘third rail’ -makeup on Shabbos”.
This wasn’t my first time. In Buffalo, I gave a similar hilchos Shabbos shiur. The office sent out an email for that week’s shiur and its topic, “Shabbos Halacha: Makeup Shiur”, it said in the subject line. No one showed up! I thought it was due to the topic, and only later learnt is was because the title confused them -they thought it was a Shabbos makeup/review shiur!
Several years ago, a sincere couple from Brooklyn asked to meet with me. They were earnest yorei shomayim, and wished to find a haskama for their new product. It was a blush or rouge that was fashioned in a way, they felt, to be used on Shabbos itself. I am not one -nor am I worthy -to write haskamos. But even if I was, this would not be a product on which I wished to be an official part. Instread, I shared with them why they were having a hard time finding a rav who would give his imprimatur. They had done extensive research into the sugya, and much of hwta I shared was likely nnot new to them.
There are two types of Shabbos makeup. The first, is a series of different and typical makeup products that are long lasting. These are made to be used on Friday afternoon, as they will last till after Shabbos. Sadly, because some of these are marketed as ‘Shabbos Makeup’ some mistakenly assume that its meant to be used on Shabbos itself, leading to much confusion of these forthcoming halachos. This is simaler to the ‘Shabbos Mode’ oven. There too, I have seen where, some, assume that when this mode is on it allows one to place pre-cooked food inside the actual oven or warming drawer. Of course, this is in no way the case (it serves only to avoid light issues, as well as to circumvent automatic twelve-hour shut off, and other smaller issues of inconveince). Why would such long lasting makeup be an issue?
The mishneh and gemara offer the example of a woman who puts
on certain types of makeup as being assur on Shabbos (perhaps not a Shabbos concern for men; see Mishneh Berurra 303:79). The only debate found there is if this is a Torah or rabbinic violation (see Shabbos 94b-95a). The issue at hand is the melacha of tzoveah/coloring. The Shulchan Aruch codifies this ruling, as well as Rashi’s view that even the act of placing (sticky) dough on her face so that its removal causes rosy cheeks would also be forbidden on Shabbos (siman 303:25). While most take the view that makeup is a rabbinic violation, this may be due to the coloring taking place on one’s skin (see Mishneh Berrura, ibid.); meaning, nail polish application may be a biblical violation (its removal
may also be an issue; other makeup removal is often allowed on
Shabbos).
In addition, when it comes to lipsticks, creams, packed powders and brushes there may be a variety of other melachos involved, aside for tzoveah.
The reader may now be wondering, ‘Based on the above, how could there possibly be erev Shabbos makeup?’. In a very brief teshuva, Rav Moshe Feinstein writes, “…and so too it is forbidden for a woman to color her face, due to tzoveah, but to throw white powder (he would later [5:27] identify that he was referring to ‘talc’) on her face, which is short lasting, would not be tzoveah”.
Although, many disagree even with this allowance (Rav Shlomo
Zalman Aurbach quoted in Shemiras Shabbos K’Hhilchasa
14:note#148).
In a later teshuvah (ibid.), Rav Moshe mentions the possibility of
allowing even colored powders if they should fit the talc criteria (no oils, loose, short-lasting, etc.). Yet he concludes that it would still be hard to give a general allowance.
Nevertheless, there are some poskim who would certain makeups,
and under certain conditions (Rav Ovadia Yosef, Rav Chaim Noeh, et al.).
It is also critical for the reader be aware that in cases of need (such
as scaring, burns, deformities, and even, at times, shalom
bayis/shidduchim reasons, etc.) a rav should be consulted (see Piskei Teshuvos, 303:14, note #74).
When that couple left my office after letting me test their samples, it took days until I cleaned the powder up -it was that loose and oil free!
So, what should a woman do? Speak to a rav; or do as my wife did:
she spoke to the wife of a prominent posek, who was both familiar with her husband’s psak as well as able to explain his criteria to another woman with ease and makeup expertise.
While a sensitive topic, it must be reviewed from time-to-time. And, we must never use the above information to embarrass anyone. Torah should never be a weapon, only a darchei noam.
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