Mirror Image

An astute observer might have noticed that chassidishe wedding halls often do not have mirrors in the men’s restrooms. The source for this practice can be found in Avodah Zara.

The Mishnah says it is prohibited to utilize the services of a non-Jewish barber. Tosfos (29a) explains that it was easy for a barber holding a razor to kill his patron. Unfortunately, in medieval times, the death of Jew at the hands of a local peasant did not mean too much. If the patron was connected to the government, however, then the barber would not injure him for fear of retribution.

The Gemara therefore states that a Jewish person who utilizes a non-Jewish barber should use a mirror. Looking at a mirror during a haircut would not give the Jewish patron enough time to react and counter the barber’s nefarious plans; however, the barber would think that if the patron is so fastidious about his appearance that he is watching closely in the mirror, then he must be connected to the government.

The Gemara is not granting permission for a person taking a haircut to look in a mirror. Rather, the Gemara is saying that if one is utilizing the services of a non-Jewish barber he must look in the mirror.

Tosfos infers from this Gemara that only on this occasion may a Jewish man look in a mirror. Otherwise, it is forbidden for a man to look in a mirror. He brings further proof from the fact that the Gemara says that a special leniency was invoked for the men of Rabban Gamliel’s house to look in a mirror. They had dealings with the Roman government, and for the sake of the lives in Klal Yisrael they needed to present a perfect appearance for their government interactions. Otherwise, it is prohibited for a man to look into a mirror because it is a violation of “Lo yilbash gever simlas ishah”—a man may not wear women’s clothing or engage in activities that are generally performed mainly by women. Women typically look in a mirror to beautify themselves.

Tosfos does permit a man to look into a mirror while shaving to ensure that he does not injure himself. Tosfos also permits a man to look into the mirror if he has an issue with his eyes. However, Tosfos rules that a man may not look into a mirror in order to beautify himself. Ultimately, the onlooker might not know the real reason why the man is looking in the mirror. Therefore, Tosfos comments that the Bochein Libos, the Investigator of hearts, Hashem, will discern the true reason why the man is looking in the mirror. (The phrase “Bochein Libos” is based on a pasuk in Yirmiyahu.)

The Shulchan Aruch (Y.D. 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 in a haircut.

The Ran on our Gemara says that where it is the custom of men to look in a mirror they may do so. Interestingly, the Ran says that although it is permitted for men to use a mirror if it is the custom to do so, the men of the house of Rabban Gamliel still required a special permit to look into a mirror. He says that Torah scholars never use a mirror even if it is permitted.

The Rema quotes the opinion of the Ran and says that men may look in a mirror if the custom in their place is that men use a mirror. It seems that the majority of American Jewry follow the Rema.

Chassidic men may be stringent to follow the opinion of the Shulchan Aruch. Perhaps their motivation is to emulate the conduct of Torah scholars mentioned by the Ran. Further, Rav Yonason Eibishitz, based on a 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 he appears in public, he should certainly use a mirror. This is especially true of Torah scholars who are specifically prohibited from wearing stained clothing in public.