A Moment of Reflection

An astute observer might notice that many Chassidishe wedding halls do not have mirrors in the men’s restrooms. The source for this practice can be traced to Masechta Avoda Zara. The Mishnah there states that it is prohibited to utilize the services of a non-Jewish barber. Tosfos (29a) explains that this was because it was very easy for a barber holding a razor to kill his patron. Unfortunately, in medieval times, the death of a Jew at the hands of a local peasant carried little consequence. However, if the patron was connected to the government, the barber would refrain from harming him out of fear of retribution.

The Gemara therefore advises that a Jewish person who uses a non-Jewish barber should look into a mirror. In truth, looking into a mirror would not provide enough time for the patron to react and defend himself against the barber’s nefarious plans. However, the barber would think that if the patron was so meticulous about his appearance as to watch the haircut in a mirror, then he must be connected to the government.

Tosfos infers from this Gemara that only in this specific situation may a Jewish man look in a mirror. Otherwise, it is forbidden for a man to do so. Tosfos brings further proof from the fact that the Gemara mentions a special leniency granted to the men of Rabban Gamliel’s household to use a mirror. They interacted regularly with the Roman government, and for the sake of Klal Yisrael’s welfare, they needed to maintain a perfect appearance. Otherwise, looking in a mirror is prohibited, as it violates lo yilbash gever simlas isha – a man may not wear women’s clothing or engage in activities primarily performed by women. Since women typically look in a mirror to beautify themselves, it is deemed a feminine act.

Nevertheless, Tosfos permits a man to look into a mirror while shaving, to ensure he does not injure himself, and also permits using a mirror if he has an issue with his eyes. However, Tosfos rules that a man may not look into a mirror simply to beautify himself. Ultimately, an onlooker cannot know the true reason why the man is using the mirror. Therefore, Tosfos concludes that Bochen Libos – the One Who examines hearts, Hashem – knows the real intention behind the man’s actions. (The phrase Bochen Libos is based on a pasuk in Yirmiyahu.)

The Shulchan Aruch (YD 156:2) rules like Tosfos and states unequivocally that a man may not look into a mirror unless it is for medicinal purposes or to assist with a haircut.

The Ran on this Gemara says that where it is customary for men to look in a mirror, they may do so. Therefore, according to the Ran, the Gemara is not granting a general permit to look in a mirror while taking a haircut; rather, it is stating that if one uses a non-Jewish barber, he must look in the mirror for safety. Interestingly, the Ran notes that even though it is permitted for men to use a mirror if it is the local custom, the men of Rabban Gamliel’s household still required a special permit. This, says the Ran, is because Torah scholars would refrain from using a mirror even when permitted.

The Rema quotes the opinion of the Ran and rules that men may look into a mirror if the custom in their place is that men do so. It seems that the majority of American Jewry follow the Rema in this regard.

Chassidic men, however, may be stringent and follow the opinion of the Shulchan Aruch. Perhaps their motivation is to emulate the conduct of Torah scholars as mentioned by the Ran. Additionally, Rav Yonason Eibshitz, based on the Zohar, advises men against using a mirror for kabbalistic reasons.

The son of the Tiferes Yisrael comments that if one needs a mirror to ensure his clothing is clean before appearing in public, he should certainly use it. This is especially true of Torah scholars, who are specifically prohibited from wearing stained clothing in public.

The Divrei Chaim of Sanz ruled that one should not use a mirror to adjust the position of his head tefillin. There is enough space on the head that even if the tefillin are not perfectly centered, the wearer still fulfills his obligation. The Divrei Chaim commented that someone who uses a mirror to adjust his tefillin is an am ha’aretz.

In 1934, while Rav Velvel Soloveitchik, the Brisker Rav, was staying in the resort town of Krenitz near Sanz, the locals informed him of the Divrei Chaim’s ruling that checking tefillin placement with a mirror was unnecessary. Upon hearing this, Rav Velvel responded, “I would rather be called an am ha’aretz and know that my tefillin are in the correct place.” (Uvdot VeHanhagot LeBeit Brisk, vol. 3 [5760], pp. 179-180)

Indeed, the Shu”t Beit She’arim (OC:28) recounts that the Brisker Rav and his descendants would use a mirror each day to ensure that their head tefillin were precisely positioned.

HaGaon HaRav Henoch Leibowitz, zt”l, used to put on his tefillin in his office. When he would come downstairs to daven in the beis medrash, he would walk down a hallway that had a small mirror attached to a towel dispenser. The Rosh Yeshiva would stand on his tiptoes to check his tefillin in the mirror. A bochur in the yeshiva noticed this and installed a small mirror lower down to enable the Rosh Yeshiva to check his tefillin comfortably.

The Emek Halacha (Vol 3,1) recounts that many gedolim checked their tefillin with a mirror and approved of the practice.